fast questions and fast answers about american orthodox...
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Fast Questions and Fast Answers about American Orthodox Christian Monasteries
By Alexei Krindatch ([email protected]), Research Coordinator Assembly of Canonical Orthodox Bishops of the USA
Monk's Lagoon on Spruce Island, AK - the siteof the home and grave of St. Herman of Alaska
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By Alexei Krindatch ([email protected]), Research Coordinator
Assembly of the Canonical Orthodox Bishops of the USA
Fast Questions and Fast Answers
about American Orthodox Christian Monasteries
Here are the questions that are answered in this essay:
1. How many Orthodox monasteries are there in the United States?
Geographically, how widespread are they throughout the territory of the country? p. 3
2. Are there any monasteries that are located in some unique geographic settings
or hard‐to‐reach areas? p. 3
3. How “ethnic” are US Orthodox monasteries? p. 4
4. What type of Church calendar (“Julian” or “Gregorian”) do US Orthodox monasteries use?
5. How large are US Orthodox monasteries? Are US Orthodox monasteries growing? p. 7
6. What about monastic hospitality? Is it easy to visit an Orthodox monastery,
and is it possible to stay overnight? p. 8
7. Is there anything unique about “economies” of US Orthodox monasteries? p. 9
8. Are there any monasteries that have some interesting and unusual liturgical practices? p. 10
9. Are there any monasteries that are especially interesting to visit,
because of their architecture or religious arts? p. 11
10. Are there any monasteries that offer some interesting educational programs or workshops?
11. Are there any monasteries that offer opportunities to experience monastic life
for a period of time first‐hand? p. 14
12. Where can I find more detailed information on US Orthodox Christian monasteries? p. 15
Map 1. Overview of Orthodox Christian Monasteries in the United States p. 16
Map 2. Orthodox Christian Monasteries: Primary Language Used in Worship
Services and Church Calendar Followed p. 18
Map 3. Orthodox Christian Monasteries: Size of Monastic Communities p. 20
Map 4. Orthodox Christian Monasteries: Overnight Accommodations for Visitors p. 22
Pictures of US Orthodox Christian Monasteries p. 26
p. 13
p. 6
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1. How many Orthodox monasteries are there in the United States? Geographically, how
widespread are they?
There are eighty Orthodox Christian monasteries in the United States, and they belong to various
American Orthodox jurisdictions that are part of the Assembly of Canonical Orthodox Bishops of the
United States. This number is almost equally divided between monastic communities for men (41) and
monastic communities for women (38). One monastery, the Holy Monastery of Our Lady and St.
Laurence in Canon City, Colorado, is a “dual” monastery meaning it has both male and female
monastics.
Map 1 on p. 16 offers a geographic overview of Orthodox Christian monasteries in the United States. The
map shows whether it is a male or female monastery and to which Orthodox Church a monastery
belongs. One can find an Orthodox monastery in twenty‐six US states. The top three American states by
the number of Orthodox monasteries are New York (12), California (11) and Pennsylvania (5).
2. Are there any monasteries that are located in some unique geographic settings or hard‐to‐
reach areas?
Many American Orthodox monasteries are in “off the beaten path” places. Arguably, the monastery that
can be qualified as the “most remote” is St. Nilus Skete for women in Alaska (see picture 4 on p.26). It is
situated on Nelson Island in the Ouzinkie Narrow Straits, about a forty‐minute boat ride from Kodiak
Island. The tiny islet belongs to the monastery, and there is no other settlement there. When bad weather
arrives, St. Nilus Skete and its four nuns can be entirely disconnected from the rest of the world for days
or even weeks.
The “highest altitude” Orthodox monastery in the United States is Protection of the Holy Virgin
Monastery for women in Lake George, Colorado. It is located in the wilderness of the Pike National
Forest at the elevation of 9,000 feet (see picture 2 on p.26). Since its inception in 1993, several women
have tried to join the monastery but found physical labor (gardening, grounds maintenance, collecting
firewood for heating) and the high altitude too harsh. Thus, the community remains small. However, the
monastery always welcomes visitors, especially those who are willing to volunteer and help with
various chores.
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Another example of a remote Orthodox monastery is the Holy Monastery of Our Lady and St. Laurence.
It is situated on a sprawling 600‐acre campus in the Colorado Rockies at an altitude of over 7,500 feet. It
takes about 3.5 hours of driving from Denver to the monastery and the nearest town (Canon City,
Colorado) is about 40 miles away. The monastery’s grounds extend through a narrow valley flanked by
the slopes of the mountains. Only a small portion of the land is developed, most of it remains an
untouched wilderness. Tallahassee Creek runs through the property and flows westward through a
scenic gorge until, some 8 miles on, it empties into Arkansas River. There is plentiful wildlife including
deer, elk, turkeys, bobcats, foxes, and bears (see picture 8 on p. 27).
One does not need to travel great distances to find a monastery that has a feel of being disconnected
from the outside world. Holy Cross Monastery (Castro Valley, California) is only forty minutes away
from San Francisco, and it sits at the bottom of a small canyon on nine acres of beautifully landscaped
property, fully surrounded by hills and lush vegetation. A creek meanders through the monastery’s land
and wildlife is abundant here, with deer, raccoons, squirrels, and wild turkeys being frequent “visitors”
to the monastery. The monastery’s land is sandwiched between two national preserves, Pleasanton
Ridge Regional Park and Garin/Dry Creek Regional Park. It is hard to imagine, but there is no cell phone
reception here, even though the monastery is located on the edge of Silicon Valley. The abbot, Fr.
Stephen likes to say, “Normally monks venture out into the wilderness, but in our case the wilderness
has come to us.”
3. How “ethnic” are US Orthodox monasteries?
There is no single simple answer to this question, it depends on how one understands the term “ethnic.”
Indeed, the American Orthodox Christian Monasteries belong to many different “ethnic” Orthodox
Church jurisdictions. Table 1 on the next page shows how many monasteries are affiliated with each
Orthodox Church jurisdiction.
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Table 1. US Orthodox Christian Monasteries by Their Affiliation with Different Orthodox Church Jurisdictions
Orthodox Church Jurisdictions Number of US Orthodox
Monasteries that Belong to Each Church Jurisdiction
Antiochian Orthodox Christian Archdiocese of North America 3 Bulgarian Eastern Orthodox Diocese of the USA 2 Georgian Orthodox Church 2 Greek Orthodox Archdiocese of America 19 Orthodox Church in America 19 Romanian Orthodox Archdiocese 2 Russian Orthodox Church (Patriarchal Parishes) 1 Russian Orthodox Church Outside of Russia 18 Serbian Orthodox Dioceses 14
At the same time, the fact that a monastery belongs to a certain “ethnic” jurisdiction does not necessarily
mean that its monks or nuns are of that ethnicity or that the language used in worship services and the
monastery’s daily life corresponds with the ethnic qualifier (e.g. “Greek,” “Russian,” “Serbian”) present
in the name of that monastery. It may or may not be the case. Take, for instance, the Hermitage of the
Holy Cross Monastery in Wayne, West Virginia. Although this monastery (one of the most sizeable in
the US) belongs to the Russian Orthodox Church, nearly all monks and novices are American‐born
converts to the Orthodox faith. Accordingly, English is the language of both worship and everyday
communication. However, although this is demographically an “All‐American” community, in liturgical
terms (i.e. in the style of worship), the brothers think of themselves as being deeply rooted in the Russian
Orthodox monastic tradition. The way Liturgy is served, how people give and receive blessings, what
type of prayers or readings are used at mealtimes, the ringing of church bells, the particular images on
the monastery’s icons, the look of priestly vestments – everything makes one feel as though he or she is
in a traditional Orthodox hermitage somewhere in a rural Russian province. And even “worship
sounds” – despite the monastery’s usage of English – have a Russian feel because of the music and
hymns used.
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Another similar and yet different example is the St. John the Forerunner Greek Orthodox Monastery
near Goldendale, WA. Of more than 20 sisters, three‐quarters are “simply Americans” and have no
connection to Greece or Greek‐American families (also and remarkably, most of them are young, in their
twenties and thirties). Accordingly, when a person visits St. John the Forerunner Monastery, he or she
will mostly hear the English language, but…only until one attends worship services. Unlike Hermitage
of the Holy Cross in West Virginia, almost all services at St. John the Forerunner Monastery are in Greek.
The nuns believe firmly that keeping Greek in the church is essential, not only because it was the
language of the Fathers of the Church, but also because the original Greek conveys the meaning of the
services in a much more accurate and deeper manner than English translations do. Accordingly, while
English is the mother language of most of the sisters, they all are expected to learn and become fluent in
Greek. As a side note, the strong dominance of Greek in the worship services is typical for nearly all
Greek‐Orthodox monasteries in the United States regardless of actual ethnic composition of their
brotherhoods and sisterhoods. Overall, out of eighty US Orthodox monasteries, forty‐six use English as
the dominant language in their worship services, while the number of monastic communities where
English is the major language of daily communication among nuns and monks is even greater.
4. What type of Church calendar (i.e. “Julian” or “Gregorian”) do US Orthodox monasteries use?
In their sacramental lives and annual cycle of worship services (i.e. how feast and fast days are reckoned),
the Orthodox monasteries in America use two different Church calendars. One is known as “Old” (or
“Julian”) calendar, while another is the “New” (also called “Gregorian” or “revised Julian”) calendar.
Essentially, the “New” calendar fully corresponds with the normal civic calendar. Differently, the Old
calendar is thirteen days behind the “New” calendar. As a general rule, the liturgical calendar used by a
monastery depends on this monastery’s affiliation with a particular Orthodox Church jurisdiction. All
monasteries that belong to the Antiochian Archdiocese, Greek Orthodox Archdiocese, and Romanian
Orthodox Archdiocese use the “New” calendar. All monasteries affiliated with the Russian, Serbian, and
Georgian Orthodox Churches use the “Old” calendar. In the case of the Orthodox Church in America,
some monasteries follow “Old,” while some use the “New” calendar. For each monastery, Map 2 on p.18
shows which language is mostly used in the worship services and which liturgical calendar is followed.
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5. How large are US Orthodox monasteries? Are US Orthodox monasteries growing?
Unlike many monasteries in traditionally Orthodox countries (e.g. Greece, Russia, Romania, Serbia),
most American monasteries are small. Out of eighty, thirty‐six have no more than three monastics in
residence. Only nine American Orthodox monasteries have more than twenty monks, nuns, and novices.
The largest monastery for men is St. Anthony’s Greek Orthodox Monastery in Florence, Arizona, which
has forty‐nine monks. The largest monastery for women is Holy Protection of the Theotokos Greek
Orthodox Monastery in White Haven, Pennsylvania which has twenty‐five nuns and novices. Map 3 on
p.20 shows the size of each Orthodox monastic community.
The question “are US Orthodox monasteries growing?” can be answered in two different ways. If one
asks about growth or decline of the presently existing monastic communities, the answer is that most of
them remain fairly stable in size. Some new members join, while some either leave or die. However and
remarkably, the number of the Orthodox monasteries in America is growing and this is especially true
for the past 10‐20 years. At the beginning of WWII, only four Orthodox monasteries were present in
America: the Russian Monastery of St. Tikhon of Zadonsk in South Canaan, Pennsylvania (founded in
1905), the Serbian St. Sava Monastery in Libertyville, Illinois (1923), the Russian Holy Trinity Monastery
in Jordanville, New York (1930) and the Russian Holy Assumption Monastery in Calistoga, California
(1940). Thirty years later, in 1970, still only ten of the presently existing monasteries had been established.
But things changed dramatically by the end of the 20th century with fifty (out of eighty) American
Orthodox monasteries founded after 1990. The “youngest” American Orthodox monasteries are Saint
John the Baptist Monastery in Warwick, Massachusetts (founded in 2017), St. Demetrios Monastery in
Framingham, Massachusetts (2017); Monastery of St, Macarius the Great of Egypt in Montclair,
California (2015); Monastery of the Venerable St. Silouan the Athonite in Sonora, California (2015), Holy
Archangel Michael and All Angels Skete in Weatherby, Missouri (2014), Monastery of St. Silouan the
Athonite, Wichita, Kansas (2014) and Holy Monastery of Our Lady and St. Laurence in Canon City,
Colorado (2013).
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6. What about monastic hospitality? Is it easy to visit an Orthodox monastery and is it
possible to stay overnight?
Most American Orthodox monasteries welcome visitors (both Orthodox and non‐Orthodox) for day
visits and, in fact, most of them also offer the possibility to spend a night or two (although sometimes,
this privilege is reserved only for Orthodox pilgrims). Out of eighty monasteries, fifty‐eight offer
overnight accommodations, including thirty‐nine that can host both men and women, eight that host
women only and eleven that provide accommodations only for men. Map 4 on p.22 shows monastic
hospitality for each monastery, including whether a monastery accepts overnight visitors and whether it
can host men, women or both. When considering an overnight visit, one should keep in mind two
circumstances. First, in most monasteries, overnight accommodations are limited, it can be just a room or
two. Make sure to communicate in advance in order to reserve a place to stay. Second, while some
monasteries have very comfortable guest houses and bedrooms with ensuite bathrooms, the others offer
simple dormitory‐style accommodations. Look at the monastery’s website and discuss your visit via the
phone or email to find out what type of lodging you can expect.
Most importantly, however, is to remember that each monastic community has certain ways of living
and established rules and traditions. Some monasteries have more requirements for their visitors, while
others are more relaxed. Below are a few basic suggestions to keep in mind that will help to make your
visit to an Orthodox monastery a rewarding and fulfilling experience:
� Nearly all US Orthodox monasteries maintain websites, and many of these websites have special
pages with information for visitors. It is a good idea to take a few minutes and to read carefully
all provided information prior to your visit.
� Even if you go only for a short day visit, it is still advisable to check with the monastery in
advance to confirm that the community will be open to visitors on that day. There is an
additional reason for following this rule. If you communicate about your visit in advance, many
monasteries are able and willing to provide you with a guide—a monk or a nun—who will give
you a tour of the monastery and answer your questions.
� Most monasteries (but not all) have a dress code for visitors. Men are typically required to wear
long trousers and long‐sleeved shirts. Women typically should have long skirts (although
generally pants are also accepted), long‐sleeved blouses, and head scarves.
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� Typically, only some parts of the monastery’s grounds and buildings are open for visitors,
whereas certain areas are off limits and reserved for monastics only.
� When attending worship services at an Orthodox monastery, the most important rule to keep in
mind is that only Orthodox Christians are permitted to partake in Holy Communion (Eucharist).
Non‐Orthodox guests can still venerate icons and relics, kiss the cross, and receive a blessing
from the priest at the end of the worship services.
� At the worship services some (but not all) monasteries ask male and female visitors to stand on
the different sides of the church (men on the right side and women on the left). Some monasteries
ask non‐Orthodox visitors to stay at the back of the church sanctuary (in what is called the
narthex). When it is time to venerate icons or to kiss the cross, many monasteries have a
particular order as to who comes first. The typical sequence would be: ordained clergy, followed
by non‐ordained monks, followed by nuns, followed by laypeople.
� When you prepare yourself for an overnight or multiday visit to a monastery, don’t think about it
as a vacation, because it is not. Think about it as a spiritual journey and a rare opportunity for
self‐reflection and, in some cases, counseling and spiritual guidance from the monks and nuns.
7. Is there anything unique about economies of US Orthodox monasteries?
Somewhat predictably, many American Orthodox monasteries are well known for their liturgical arts
(icon and fresco painting, sewing clerical vestments, etc.) and production of various religious items
(beeswax candles, prayer ropes, incense). And yet some of them have developed very successful
industries that are not necessarily related to the Orthodox Church or worship services. The Monks of
New Skete in Cambridge, New York, are famous for their dog training programs (both training dogs
themselves and offering seminars to the owners) and for breeding German Shepherds. Holy Archangels
Greek Orthodox Monastery in Kendalia, Texas, produces award‐winning wines. The natural goat milk‐
based soaps and other cosmetic products handcrafted by the Hermitage of the Holy Cross in Wayne,
West Virginia, are sought after and sold internationally. See picture 3 on p. 26. The coffee and tea blends
made by the All‐Merciful Saviour Monastery on Vashon Island, Washington, are very popular among
coffee and tea connoisseurs. St. Sabbas the Sanctified Monastery in Harper Woods, Michigan, is the only
American Orthodox monastic community with a gourmet restaurant which is open to the general public.
The Royal Eagle Restaurant serves a variety of Eastern European dishes (chicken paprikash, Russian
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soup called “borscht,” “pelmeni,” potato pancakes, barley/mushroom kasha, pierogi, salmon‐based
dishes, etc.) and typically offers a regular menu and a vegan menu for the Orthodox Church members
who obey fasting requirements.
8. Are there any monasteries that have some interesting liturgical practices?
The United States can hardly be seen as a country with established traditions of Orthodox monasticism.
However, what makes America truly unique is that this is, probably, the only place in the world where
within the same country one can visit Greek, Russian, Romanian, Serbian Orthodox monasteries and
experience their different “ethnic” liturgical traditions, worship practices, church architecture,
musicology and iconography.
In addition, some American Orthodox monasteries offer the opportunity to worship in a style which
could be difficult to find in the traditionally Orthodox countries. One example is the Monks and Nuns of
New Skete, two affiliated monastic communities located in Upstate New York, on the border with
Vermont. Both were founded by former Catholic monks (Byzantine rite Franciscans) and nuns (Order of
St. Clare) who – after years of studying and practicing Orthodox theology and liturgy – joined the
Orthodox Church in 1979. From the very beginning, the goal of New Skete’s communities was to live out
the values of Orthodox faith and monastic life in a way that fits with modern American culture. The
Monks and Nuns of New Skete strive to make Orthodox worship services more inclusive and
participatory through the careful restoration and adaptation of early Christian worship practices,
because they believe that in the early (then undivided) Christian Church the Liturgy was more
immediate and understandable for ordinary people. Those who are familiar with how typical Orthodox
worship is conducted and how the church looks will find that the brothers and sisters introduced a
number of elements that create a sense of the communal worship where there is no “gap” between clergy
and lay people. Weather permitting, they begin Sunday Liturgy with the gathering of monks, nuns, and
laypeople outside the church; everyone then enters jointly into the nave at the time of the Small Entrance.
Most of the services are conducted not from the altar area but from the middle of the church, so that the
clergy are surrounded by the laypeople: that is, the centrally located ambo is used as the place from
which Scripture is read, before the clergy enter the altar. See picture 1 on p.26. The altar is “open” (i.e.,
the iconostasis does not form a wall) so that everyone can see what happens inside (as was the
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iconostasis of the ancient Hagia Sophia church in Constantinople). When it is time to venerate icons or to
kiss the cross, there is no particular order as to who comes first, whereas more traditional practice would
be: clergy, followed by the non‐ordained monks, followed by nuns, followed by the laity. The nave of the
monastery’s main church features iconographic portraits of both Eastern and Western saints of the early
undivided Church, as well as portraits of prominent Christians who are not officially canonized
(including Fr. Alexander Men, Patriarch Athenagoras, Pope Paul VI, Archbishop Michael Ramsey,
Dorothy Day, and Mother Teresa of Calcutta) all of whom are depicted without halos. Rather than using
a strict translation of ancient texts, the monks and nuns work at making the language of prayers and
hymns accessible to contemporary American understanding.
Another interesting example of a rather distinct style of Orthodox worship is Holy Monastery of Our
Lady and St. Laurence in Canon City, CO. See picture 8 on p.27. This monastery is a “Western Rite”
Orthodox monastic community. “Western Rite” is a term to describe Orthodox parishes and monasteries
that are part of the Eastern Orthodox Church but employ various ancient Western forms of the Divine
Liturgy as they developed in places such as Italy, Ireland and Britain during the time when the Christian
Church in the West and in the East was united in faith. The Monastery of Our Lady follows the rite and
worships the Liturgy of St. Gregory (also known as “Tridentine Mass”). In its everyday life, the
monastery observes the Holy Rule of St. Benedict of Nursia. The monastery’s superior, Prior Theodore,
was formerly monastic in both the Roman Catholic and Episcopal Churches.
9. Are there any monasteries that are especially interesting to visit, because of their architecture
or collections of religious arts?
The answer to this question is “definitely yes.” Here are just a few examples. St. Anthony’s Greek
Orthodox Monastery in Florence, Arizona, is the largest Orthodox monastery in the United States by
number of monks and by the flow of visitors. The impressive monastic complex includes the main
church building, living quarters for monks, a dining hall, several chapels (each being built in distinctly
different “ethnic” architectural style), a small vineyard, citrus orchards, and an olive grove. An elaborate
system of gardens, pathways, gazebos and Spanish fountains makes St. Anthony’s a true oasis in the
Sonoran desert in Southern Arizona. See picture 6 on p 27. Another architecturally stunning monastic
complex is Holy Archangels Greek Orthodox Monastery in Kendalia, Texas. See picture 7 on p.27.
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Visitors to this monastery are often struck by the combination of Mediterranean elegance and Texan
grandiosity. Holy Archangels has an impressive array of buildings spread over 140 acres of land, a large
pond (visitors are allowed to fish there), a creek, and even a natural waterfall on the monastery’s
grounds. The katholikon (the monastery’s main church) dedicated to Archangels Michael and Gabriel is
built in traditional Byzantine design and it has an exquisite wood‐carved iconostasis. The Bible‐related
personalities and scenes are intertwined here with various decorative ornaments. The colorful marble
floor is made of stone brought from Greece, and it beautifully reflects the solid‐brass chandeliers and
candlesticks that adorn the church walls and ceilings. Most of the icons in the church were painted by
masters from Greece. The main church is flanked by two Mediterranean‐style buildings: the trapeza
(dining hall), which can seat up to five hundred persons, and the three‐story main building. The entire
monastery complex was constructed using a remarkable variety of natural materials: local Texan white
limestone for the walls, marble from Greece and travertine from Mexico for the floors. The woods used
for various interior elements include oak from Russia, Douglas fir from Oregon, redwood from Northern
California, and teak from South America.
A number of other monasteries feature unique architecture reflecting certain ethnic styles and/or time
periods. For instance, the stone church in Dormition of Mother of God Monastery in Rives Junction,
Michigan, is built in a manner typical of 15th century Moldavian monastery churches. The sprawling
ensemble of the Holy Trinity Monastery in Jordanville, New York (cathedral and several chapels with
bell‐towers and golden onion‐like domes, theological seminary, residential buildings, apiary, museum,
historical cemetery and much more) has a very strong “Russian feel” and it blends perfectly with the
landscapes of upstate New York. The main church of the Protection of the Most Holy Mother of God
Serbian Monastery in Third Lake, Illinois, is a detailed and slightly enlarged replica of the medieval
church of Gracanica Monastery in Kosovo (Serbia) which is on UNESCO’s World Heritage List.
Many monasteries possess some unique religious art’s objects. St. Sabbas the Sanctified Monastery in
Harper Woods, Michigan, was initially founded as a center for liturgical arts and it amassed an
impressive art collection, including icons dating back to the fifteenth century, liturgical jewelry, items
that belonged to the Russian royal Romanov family, and much more. The museum of St. Tikhon’s
Monastery in South Canaan, Pennsylvania (the oldest of all American Orthodox monasteries) houses a
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vast and wide‐ranging collection of Orthodox artifacts. The icon collection is especially impressive, as it
has icons of various ethnic style and time periods. These include Greek icons that predate the Fall of
Constantinople in 1453, a unique three‐dimensional Russian icon, and hand‐beaded icons. There are also
rare Faberge pieces and gold and silver‐encases Gospels, and a hand‐bound and hand‐written Psalter
from the 1500s. There is also an assortment of vestments and miters, and other liturgical items.
10. Are there any monasteries that offer some unique educational programs or workshops?
Many American Orthodox monasteries organize regular educational events on a wide range of subjects
which are not always directly related to the Orthodox Church. Here are three, very different examples.
The Dormition of the Mother of God Monastery in Rives Junction, Pennsylvania, is best known for the
regularly held iconography workshops. One of the nuns, Mother Olympia, discovered herself to be a
talented iconographer. See picture 5 on p.27. The work and books on icon‐painting techniques by
Theophanes the Cretan—a sixteenth‐century Greek iconographer—inspired Mother Olympia to try her
hand at creating images. Being mostly self‐taught, she felt a call not only to paint herself (the whole
interior of the monastery’s main church was painted by her), but also to help others to learn this art. And
so, for the past fifteen years, twice a year, the monastery offers weeklong icon‐painting classes. Mother
Gabriela, the monastery’s abbess, says, “There are two distinct features of our icon classes. First, most of
our students are amateurs who learn icon writing not for professional purposes but by simply answering
their internal need to create. Second, those who come here for the classes are also fully ‘immersed’ into
the monastery’s everyday life, they stay at the monastery, share meals with us, and participate in all
worship services.”
The Monks of New Skete in Cambridge, New York, are famous for their dog training and German
Shepherds’ breeding programs. Dog owners interested in the training program can apply online, and all
types of dogs are eligible to participate. Once a year (in summer), the Monks of New Skete offer a week‐
long and widely popular seminar for the dog‐owners: “The Art of Living with Your Dog.” The
monastery has published a number of books about the breeding, the training and living with dogs that
have gained national and international recognitions such as: How to Be Your Dog’s Best Friend (1978) and
The Art of Raising a Puppy (1991), Let Dogs Be Dogs (2017).
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St. John of San Francisco Monastery in Manton, California, holds regularly three‐day‐long guided
spiritual retreats that are led either by invited guest speakers or by one of the brothers. The subjects of
these retreats always focus on the issues that connect everyday life with the Orthodox faith and
spirituality. Among the most popular is the so‐called “Gardening Retreat” that is offered by Fr. Innocent,
the monastery’s superior. During this retreat, the participants discuss and examine the various meanings
of words “planting” and “growing.”
11. Are there any monasteries with special programs that offer opportunities to experience
monastic life for a period of time first‐hand?
A number of American Orthodox monasteries allow people to stay for a few days. The normal practice is
that these multi‐day visitors are expected to attend all of the monastery’s scheduled worship services
and communal meals. At many monasteries guests eat together with monks and nuns and these
communal meals are typically accompanied by spiritual reading when guests (similarly to monastics) are
asked to refrain from idle conversation at the table. Also, normally these visitors would be given some
“obedience:” i.e. they will be assigned some chores and work to do to help the monastery in its every‐
day life. Clearly, if a person stays for several days, he or she has also more opportunity to engage in
spiritual conversations with the monastery’s abbot or abbess or other monastics than the day‐visitors.
Such multi‐day visits should be arranged in advance and be blessed by monastery’s abbot or abbess.
A few American Orthodox monasteries offer structured long‐term programs that allow one to more
deeply immerse into the life of a monastery and, possibly, explore one’s monastic calling. A good
example is the “Summer Novice Program” of St. John of San Francisco Orthodox Monastery in Manton,
CA. This program allows Orthodox men to experience the life of the monastery first‐hand and to be
almost a full‐fledged part of the brotherhood for a period of time ranging between two and six weeks.
Similarly, the female Holy Myrrhbearers Monastery in Otego, New York offers for women what is called
the “Apprentice Program.” Those who are interested can apply online and – if approved – come and live
with the sisters for couple of weeks or a month. At the beginning, each apprentice discusses with the
nuns her spiritual and other needs and what she hopes to achieve by staying at the monastery. An
individual program is then designed, and one of the sisters is assigned to each apprentice to supervise
and to help her. Both Orthodox and non‐Orthodox women can be part of the Apprentice Program.
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12. Where can I find more detailed information on US Orthodox Christian monasteries?
Take a look at the 2016 book “Atlas of American Orthodox Christian Monasteries” produced by the
Assembly of Canonical Orthodox Bishops of the USA (Alexei Krindatch, editor; Holy Cross Orthodox
Press: Brookline, MA). It offers brief information on all US Orthodox monasteries and it also features
more detailed stories about twenty‐two selected monastic communities. The most recent version of this
publication can be downloaded in PDF format and free of charge from the website of the Assembly of
Canonical Orthodox Bishops of the USA at:
http://www.assemblyofbishops.org/assets/files/news/scoba/AtlasOfMonasteriesSecondEditionBookmark
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IL
NE
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WA
MO
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NC
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MI
MS TN
KY
VA
OH
ME
WV
VT
NJ
NH
MA
DE
RI
DC
")!(!(
PVT
SAM
AK
SNS
HI
Overview
of Orthodox C
hristian Monasteries in the U
nited States
Copyright by A
lexei Krindatch
)
Los Angeles
New
York
Boston
Detroit
Denver
Atlanta Pittsburgh
San Francisco
Chicago
Wichita
For the areas of high concentration see additional inset maps on the next page.
For full names of m
onasteries abbreviated on the map, see p.
SC PA
CT
CO
MD
Monastery for M
enM
onastery for Wom
en")!(
Orthodox C
hurch Jurisdiction (Affiliation) of M
onasteriesPatriarchal Parishes of the R
ussian Orthodox
Church in the U
SARom
anian Orthodox A
rchdiocese in the Am
ericasRussian O
rthodox Church O
utside of RussiaSerbian O
rthodox Church
'''
Antiochian O
rthodox Christian A
rchdioceseBulgarian Eastern O
rthodox Diocese
Georgian O
rthodox Church
Greek O
rthodox Archdiocese of A
merica
Orthodox C
hurch in Am
erica' '
' '' '
24
16A
uthor
Metropolia of
Map 1
!(")
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WV
OH
NC
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MD
KY
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DE
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TN
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A
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SDA
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")")
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AM
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HD
MG
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MI
IN
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OH
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ETS
Overview
of Orthodox C
hristian Monasteries in the U
nited States
Copyright by A
lexei Krindatch
)
For full names of m
onasteries abbreviated on the map, see p.
San Francisco
Chicago
Detroit
Pittsburgh
New
YorkPA
Orthodox C
hurch Jurisdiction (Affiliation) of M
onasteriesPatriarchal Parishes of the R
ussian Orthodox
Church in the U
SARom
anian Orthodox A
rchdiocese in the Am
ericasRussian O
rthodox Church O
utside of RussiaSerbian O
rthodox Church
Monastery for M
enM
onastery for Wom
en")!(
'''
Antiochian O
rthodox Christian A
rchdioceseBulgarian Eastern O
rthodox Diocese
Georgian O
rthodox Church
Greek O
rthodox Archdiocese of A
merica
Orthodox C
hurch in Am
erica' '
' '' '
24
17A
uthor
Metropolia of
Map 1 (inset)
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MS
BSJ
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MN
S
CTS
NN
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RSJT
RND
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SHAM
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SXM
PHV
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HC
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SSAPV
M
MH
T
PPG
MA
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SPOM
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PGO
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HRM
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SPM
NO
L
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AG
ATGSN
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SMN
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ETS
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CN
V
PVG
DM
G
SMS
OM
TO
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HPP
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HA
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MG
SHS
NTG
SGP
HA
A
MO
LH
HC
SMC
TX
CA
MT
AZ
NV
ID
NM
OR
KS
UT
WY
IL
NE
SD
IA
FL
MN
OK
ND
WI
WA
MO
AL
GA
ARLA
NC
NY
IN
MI
MS TN
KY
VA
OH
ME
WV
VT
NJ
NH
MA
DE
RI
DC
!(!(!(
PVT
SAM
AK
SNS
HI
Orthodox C
hristian Monasteries:
Primary Language U
sed in Worship Services and C
hurch Calendar Follow
ed
Copyright by A
lexei Krindatch
)
Los Angeles
New
York
Boston
Detroit
Denver
Atlanta Pittsburgh
San Francisco
Chicago
Wichita
For the areas of high concentration see additional inset maps on the next page.
For full names of m
onasteries abbreviated on the map, see p.
SC PA
CT
CO
MD
Church C
alendar Used by M
onasteriesM
onastery follows "N
ew" (revised Julian) C
alendarM
onastery follows "O
ld" (Julian) Calenar
")!(
Primary Language U
sed in Worship Services
'''
EnglishEqually English and som
e other-than-English languageG
reekC
hurch SlavonicSerbianRom
anianA
rabic' ' ''
24
18A
uthor
Map 2
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WI
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SGP
ETS
Orthodox C
hristian Monasteries:
Primary Language U
sed in Worship Services and C
hurch Calendar Follow
ed
Copyright by A
lexei Krindatch
)
For full names of m
onasteries abbreviated on the map, see p.
San Francisco
Chicago
Detroit
Pittsburgh
New
YorkPAPrim
ary Language Used in W
orship Services'''
EnglishEqually English and som
e other-than-English languageG
reekC
hurch SlavonicSerbianRom
anian' ' '
Church C
alendar Used by M
onasteriesM
onastery follows "N
ew" (revised Julian) C
alendarM
onastery follows "O
ld" (Julian) Calenar
")!(
24
19A
uthor
Map 2 (inset)
%,
%,%,
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%,
%,
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CN
V
PVG
DM
G
SMS
OM
TO
LK
HPP
SSB
HA
RN
MG
SHS
NTG
SGP
HA
A
MO
LH
HC
SMC
TX
CA
MT
AZ
NV
ID
NM
OR
KS
UT
WY
IL
NE
SD
IA
FL
MN
OK
ND
WI
WA
MO
AL
GA
ARLA
NC
NY
IN
MI
MS
TN
KY
VA
OH
ME
WV
VT
NJ
NH
MA
DE
DC
%,%,
%,PV
T
SAM
AK
SNS
Orthodox C
hristian Monasteries: Size of M
onastic Com
munity
Copyright by A
lexei Krindatch
)
Los Angeles
New
York
Boston
Detroit
Denver
Atlanta Pittsburgh
San Francisco
Chicago
Wichita
For the areas of high concentration see additional inset maps on the next page.
For full names of m
onasteries abbreviated on the map, see p.
SC PA
CT
CO
MD
1 to 34 to 910 to 1920 or m
ore%,
Num
ber of Monastics (M
onks, N
uns, Novices) in R
esidence
%, %,%,
Orthodox C
hurch Jurisdiction (Affiliation) of M
onasteriesPatriarchal Parishes of the R
ussian Orthodox
Church in the U
SARom
anian Orthodox A
rchdiocese in the Am
ericasRussian O
rthodox Church O
utside of RussiaSerbian O
rthodox Church
'''
Antiochian O
rthodox Christian A
rchdioceseBulgarian Eastern O
rthodox Diocese
Georgian O
rthodox Church
Greek O
rthodox Archdiocese of A
merica
Orthodox C
hurch in Am
erica' '
' '' '
24
20A
uthor
Metropolia of
Map 3
%,%,
%,
%, %,
%,
%,%,
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%,%,
%,
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%,
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%,
%,
%,
%,
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NY
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MD
KY
CT
MA
DE
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AM
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IN
IL
OH
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SJCPMH
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G
HA
R
NM
GSM
S
HTG
HTR
SSBSSS
SGP
ETS
Orthodox C
hristian Monasteries: Size of M
onastic Com
munity
Copyright by A
lexei Krindatch
)
For full names of m
onasteries abbreviated on the map, see p.
San Francisco
Chicago
Detroit
Pittsburgh
New
YorkPA
1 to 34 to 910 to 1920 or m
ore%,
Num
ber of Monastics (M
onks, N
uns, Novices) in R
esidence
%, %,%,
Orthodox C
hurch Jurisdiction (Affiliation) of M
onasteriesPatriarchal Parishes of the R
ussian Orthodox
Church in the U
SARom
anian Orthodox A
rchdiocese in the Am
ericasRussian O
rthodox Church O
utside of RussiaSerbian O
rthodox Church
'''
Antiochian O
rthodox Christian A
rchdioceseBulgarian Eastern O
rthodox Diocese
Georgian O
rthodox Church
Greek O
rthodox Archdiocese of A
merica
Orthodox C
hurch in Am
erica' '
' '' '
24
21A
uthor
Metropolia of
Map 3 (inset)
n
8 88
n 88
8n
nn
8
8n
8
88
8
88
n
n
nn
n
n
8
8 n
8
8
8
8
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88
888
8 88 8
8888
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n 88
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n 77
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7
7n
7
77
7
77
n
n
nn
n
n
7
7 n
7
7
7
7
7n
77
777
7 77 7
7777
7n 7
77
77
n 77
7
n
77
7n7
n
7
77
77
n7
7
77
7A
MS
BSJ
SJF
RCS
MN
S
CTS
NN
SSES
HTR
HTM
SJC
SJB
PMH
HM
MSD
TSN
GPMG
MST
SDR
SJTRN
DH
PTSD
AASG
SHAM
SJ
SXM
PHV
HA
S
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O
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M
MH
T
PPG
MA
M
SPOM
GA
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PGO
MG
E
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TO
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HA
RN
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HA
A
MO
LH
HC
SMC
TX
CA
MT
AZ
NV
ID
NM
OR
KS
UT
WY
IL
NE
SD
IA
FL
MN
OK
ND
WI
WA
MO
AL
GA
ARLA
NC
NY
IN
MI
MS TN
KY
VA
OH
ME
WV
VT
NJ
NH
MA
DE
RI
DC
88n
77n
PVT
SAM
SNS A
K
HI
Orthodox C
hristian Monasteries: O
vernight Accom
modations O
ffered to Visitors
Copyright by A
lexei Krindatch
)
Availability of O
vernight Accom
modations
888
Overnight accom
modations offered for m
en and wom
en O
vernight accomm
odations offered only for wom
enO
vernight accomm
odations offered only for men
No overnight accom
modations offered
n
Los Angeles
New
York
Boston
Detroit
Denver
Atlanta Pittsburgh
San Francisco
Chicago
Wichita
For the areas of high concentration see additional inset maps on the next page.
For full names of m
onasteries abbreviated on the map, see p.
777
SC PA
CT
CO
MD
24
22A
uthor
Map 4
×n
n×n
×××
××
××
××
×
n×
×
×
×n
×
××
n×
×
××
n
×
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nÖn
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nÖ
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WV
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NC
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MD
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CT
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DE
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n
n×
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n
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AM
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R
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IL
OH
WI
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SSBSSS
SGP
ETS
Orthodox C
hristian Monasteries: O
vernight Accom
modations O
ffered to Visitors
Copyright by A
lexei Krindatch
)
Policy for Accom
modations of O
vernight Visitors
Overnight accom
modations offered for m
en and wom
en O
vernight accomm
odations offered only for wom
enO
vernight accomm
odations offered only for men
No overnight accom
modations offered
×××n
For full names of m
onasteries abbreviated on the map, see p.
San Francisco
Chicago
Detroit
Pittsburgh
New
York
ÖÖ Ö
PA
24
23A
uthor
Map 4 (inset)
24
25
1. T
he m
onks
and
nun
s of
New
Ske
te M
onas
tery
(Cam
brid
ge,
NY)ar
e kn
own
for s
tudy
, res
tora
tion,
and
ada
ptat
ion
of e
arly
Chr
istia
nw
orsh
ip p
raci
ces
2. M
othe
r Cas
sian
a of
the
Hol
y V
irgi
n M
onas
tery
(Lak
e G
eorg
e, C
O) -
the
"hig
hest
alti
tude
" Ort
hodo
x m
onas
tery
in A
mer
ica
(ele
v. 9
,000
fe
et)
3. T
he fa
mou
s N
ubia
n go
ats
of th
e H
erm
itage
of t
he H
oly
Cro
ss
Mon
aste
ry (W
ayne
, WV
) - th
e so
urce
of m
onas
tery
's go
at m
ilk's
cosm
etic
s4.
The
nun
s at
St.
Nilu
s Sk
ete
(Nel
son
Isla
nd, A
K) -
the
"mos
tre
mot
e" A
mer
ican
Ort
hodo
x m
onas
tery
.26
5. T
he in
teri
or o
f the
mai
n ch
urch
at D
orm
ition
of t
he M
othe
r of
God
Mon
aste
ry (R
ives
Junc
tion,
MI)
was
pai
nted
by
Mot
her O
lym
pia
6. T
he c
hape
l of S
t. N
icho
las,
bui
lt in
the
styl
e of
a c
lass
ical
Byz
antin
eba
silic
a, is
one
of t
he a
rchi
tect
ural
mas
terp
iece
s in
St.
Ant
hony
'sM
onas
tery
(Flo
renc
e, A
Z)
7. T
he a
maz
ing
arch
itect
ural
ens
embl
e of
the
Hol
y A
rcha
ngel
sM
onas
tery
in K
enda
lia, T
X8.
The
Hol
y M
onas
tery
of O
ur L
ady
and
St. L
aure
nce
(Can
on C
ity, C
O)
is W
este
rn R
ite a
nd th
e on
ly "d
ual"
mon
astic
com
mun
ity in
the
USA
27