Edmonton AB Saint Herman of Alaska Orthodox Sobor 1977

Edmonton, Alberta, Sobor of Saint Herman of Alaska, 1977

Prehistory

As with many more recently-established communities, there is a local pre-history to the founding of the parish of Saint Herman of Alaska in Edmonton, Alberta, Canada as a part of the Archdiocese of Canada and The Orthodox Church in America. At 5824-118 Avenue, All Saints Orthodox Church (now a non-canonical congregation) had previously been established in 1963. This Temple was the maternal origin, as it were, of the future congregation of Saint Herman of Alaska. Even earlier than this, the parish of Holy Trinity and the Cathedral of Saint Barbara are in the direct line of the "family history". An undercurrent in this family history was a concern by some that the English language be used more than it had been. This, and certain exterior influences (such as politics abroad) fuelled controversies from time to time.

In 1975, after the repose of Archpriest Michael Andruchow, Priest Benedict DiSocio was assigned to lead the parish of All Saints, and he re-introduced the use of the English language. During the time of his pastorate, Archpriest John Meyendorff (of Saint Vladimir’s Seminary in Yonkers, New York) was brought to the University of Alberta by the Department of Slavic Studies, in order to present lectures there on the Orthodox Christian Faith and on iconography. Some parishioners attended the lectures and talks and asked questions. Events such as this increased in many parishioners the desire to use more English, and it kindled a strong desire to live life as Orthodox Christians in a serious way. Along with this, there was a great desire to share the love for our Saviour Jesus Christ.

All Saints Temple

In early 1977, Father Benedict returned to the USA, and Priest Jaroslav Roman was assigned to serve in his stead.

Father Jaroslav, who grew up in New Jersey, USA, was of Carpatho-Rusyn ancestry. A very recent graduate of Saint Vladimir’s Seminary in New York, he followed the pastoral path begun by his predecessor, and with a very different attitude from previous pastors. All Saints was an average sort of community which used some English language, but which needed patient pastoral guidance in order to become what they were founded to be.

Father Jaroslav had driven from Pennsylvania to Edmonton, and, surprisingly, he arrived with a "hard-line" and combative disposition. There were tensions from the beginning. The parishioners, dressed in their best clothes, had assembled to greet him. However, immediately, he began to berate them at this first encounter, when certain questions were asked. Therefore, the administration of the parish and parishioners refused any service from him, even before that first service could begin. The difference was not over the use of English, but rather, a personality conflict (later revealed to be influenced by alcohol).

Nevertheless, there were some parishioners who decided to stay with Father Jaroslav in the hope of a better, and less reactive direction. It was later said of Father Jaroslav that he was good as an initial stimulator, but he did not have the gift of patience for a long-term pastorate. Thus, Father Jaroslav began to lead the establishment of a new mission.

Priest Jaroslav Roman

The establishment of an English-speaking community : the acreage near Ellerslie, 1977

In 1977, the new parish of Saint Herman of Alaska was established with a small group of Faithful under the leadership of Father Jaroslav Roman. For 6 months, the faithful worshipped in the basement of a private home (that of Irene Tkachuk) until property was found and purchased on Ellerslie Road in southeast Edmonton.

The official founders of the parish of Saint Herman of Alaska, Edmonton were :

 Nicholas and Emily Demkiw ; George and Irene Tkachuk ; Kenn and Sharon Hample ; 
 Anna Kuzmenko ; Shirley and Glenn Sawitsky.

These are the persons who met in the Tkachuk household basement, and wrote the letter to Archbishop Sylvester (Haruns) to ask for the blessing to begin the mission, which is why they may be referred to as "official".

Nevertheless, Dora Franchuk, Julia Maslowsky, Anna Higden, Adam and Doris Megley, Anna Higden, and David Beley came soon enough thereafter (or they were not at the meeting), that they were generally considered truly to be founders as well.

The numbers increased so quickly at the beginning, that many of those who came right after the letter of request are often considered to be amongst the founders, even though they may not be officially so (depending on how it is reckoned). Quickly, those who came became integrated into the parish, and they filled the space with people, and with Christian love.

Purchase of property at the southern edge of Edmonton

Part of the same, very rapid process was the need to secure an independent (not in a basement) place of worship. Quickly, they found a house on an acreage on Ellerslie Road (which once led to the hamlet of Ellerslie, now absorbed into the city). It was affordable.

In order to secure this property for the incipient mission parish, the extended group of founders used their own home properties as collateral for the required bank-loan, and the property was bought. Such was the love of the founders for the Lord and His Church, and such was their trust that the Lord would provide.

First parish council : Father Jaroslav ; Glenn Sawitsky ; Anna Kuzmenko ; Nicholas Demkiw ; George Tkachuk ; Shirley Sawitsky ; Adam Megley

The house on that property served both as the home of Father Jaroslav, and as the parish-hall. Various gatherings and meetings and community dinners were held there as well.

The first chapel was fashioned by extending an existing garage nearby the house ; and in this chapel, the parish worshipped for the next 5 years. The construction was undertaken by several of the male parishioners with the support of some of the women. Once it was completed, Rodrigue Belzile, a recent convert, applied stucco to the whole building.

Very quickly, many others found this community. From time to time, they all worked together to cope with influxes of water with thawing or heavy rains. This ironically would happen annually on or near Holy Week.

One main cause of the increase was that many families were concerned that their children have every opportunity to grow up as active and faithful Orthodox Christians. The nature of the community as a Christian family, then, and the use of the English language were the main catalysts for this growth. It may be said that these 2 factors have remained present and fundamental throughout the history of this parish.

Preparation of the former garage

First Temple, on Ellerslie Road

Another view of the First Temple

Procession to bless and establish the exterior Cross near the Temple

Development of the parish family

From the beginning, the encouragement of good singing was promoted in the worship of the Lord. Partly by necessity, and partly because of the way things are done amongst Carpatho-Rusyns, the singing was congregational. A small group took extra time to prepare for each service. As they led the singing, so the others joined in and sang. In the process, they learned the melodies and the harmonies of the various tones. This has remained a fundamental characteristic of worship in the parish. To help this develop, photo-copied and printed materials were made available for each service. This work of preparation was undertaken by Anna Kuzmenko, and she continued to do this work of love for the following 30 years and more (she trained others). Anna reposed in Christ in 2016.

Exterior Cross at both the first and second sites

Also from the beginning, there have been 2 inter-related characteristics of the spiritual and social life of the parish. The first one is the fact that it was taught and lived out that receiving the Holy Mysteries (Holy Communion) regularly and frequently is a necessary, central element in developing and living the Christian life. Therefore, proper preparation for receiving the Mysteries was taught. Observing the Wednesday and Friday abstinences and observing the major lenten periods became the custom for parishioners from the beginning. Confessions also were given and heard regularly and frequently. Because so many were fasting before receiving the Mysteries, it was natural that a system for providing some food for refreshment after the Divine Liturgy would develop. These elements quickly became central characteristics of parish life.

Another central element in the worship of the Lord is the service of the reader. The main point of using the English language in worship is that all may "chant with understanding" (Psalm 46). Without clear diction and enunciation, the other worshippers may not understand the texts which they hear. Father Stephen J Keaschuk early developed a system for preparing and training readers, so that there were soon many in the parish family who knew the orders of services, where to find the prescribed texts, and how to serve properly as a reader. Many were tonsured. In the natural order of life, many of the readers went on to serve in other capacities at such times as the Lord blessed.

From the very early days of this community, fund-raising projects were undertaken, not only for the purpose of paying the bills, but also for the purpose of preparing for future development. The considerable amount of work that was involved helped the faithful to get to know each other better as they worked together. The fund-raising continued, and it developed branches in caring for the needy, here and abroad.

Fundraising

From the days of the founding, a primary concern was to provide the faithful with the necessary resources for living an Orthodox Christian life, and at the same time to help those who would draw near to the Orthodox Faith. Right away, service books, prayer books and basic theological books were acquired and made available to everyone in an improvised bookstore (at that time, there were not yet many books published in English). Emily Demkiw had learnt how to do "découpage" (the craft of applying a cut-out paper print to wood using glue, and then applying a transparent coat of special glue for protection), and she taught others how to do this as well. Since at that time there were almost no iconographers available, by using this method the people were able to mount paper icons on wood under a protective covering. This allowed them to have icons for prayer which were durable, and they also made them available for sale. There were also, however, some very simple ("folk"-style) icons that had been contributed by Dr. E Hartley of Surrey, Biritish Columbia, another pioneer in Canada of Canadian Orthodox mission-work, and a founder of Saint Herman of Alaska parish, now in Langley, British Columbia.

Archpriest Stephen Keaschuk

Early arrival of catechumens

Very near the beginning of the community, a series of former Anglicans entered the Orthodox Church and the parish. Most of them came from the Saint Stephen’s Anglican Church on the corner of 96 Street and 109 Avenue. Lloyd Gedge, a former pastor of this parish, and his oldest daughter Pauline Gedge were amongst the first. Rodrigue and Linda Belzile (whose marriage had been solemnised at Saint Stephen’s, and who knew Lloyd and Pauline) attended their chrismation in late 1977. After thisk Rodrigue and Linda went to catechumen classes at Saint Herman's Church. They were the next to be received, on Holy Saturday, 1978. At the same time, both Ardith Beley and Wendy Whalley (now Wendy Murray, who was also from Saint Stephen’s) were received. Then, on 9 July, 1978, Linda’s sister Dianne Storheim was received. Lloyd Gedge left the Church after some time because his wife could not bring herself to enter the Orthodox Church. Pauline, however, remained in the Church until the present. Other people also came, including Matthew Sokolyk from Montréal, later in Toronto. The Reader Edward Buskell (†2000) arrived somewhat later, as did Ted (†2021), Virginia (†2014) and Philippa (†2007) Byfield. Others have come and gone as well.

On 4 September, 1978, Seraphim Storheim was received into the Orthodox Church. He was received as “Seraphim” partly because he had already been being called this by many people for some time. He had also secretly been a catechumen for more than a year, and he had been talking with Fathers B DiSocio and J Roman for about 2 years. He had to wait for God’s timing since he was still an Anglican pastor at the time. Just before this reception, he had gone to ask for his Anglican bishop’s blessing, which he did receive. The next day, he left for Saint Vladimir’s Seminary (he had received news that he had been accepted). When Seraphim the seminarian returned that Christmas for the Nativity-Theophany recess, he was told by Father Jaroslav that he had to lead the singing for the whole cycle. This was a challenge, since Seraphim had barely learnt the melodies of the 8 tones, and the basic orders of services during those first 4 months of study. At this stage of the parish's development, the singing had to be done “at sight” from the written texts with little musical notation (texts with music in English were mostly not yet available). At that time, and for many years afterwards, Saint Herman's Church offered a very full cycle of services during the Nativity-Theophany season, and at the time of Pascha.

During the summer of 1979, Seraphim was singing with the Saint Vladimir’s Octet which stopped in Edmonton during its tour of the US and Canada. Then, on 28 October, 1979, he was at Holy Trinity Church in Moose Jaw, Saskatchewan, for a diocesan assembly. At the end of the meetings, Archbishop Sylvester (Haruns) ordained him to the Holy Diaconate. At this same service, Evan Lowig, who was also studying at Saint Vladimir’s, was present, and he was ordained to the Subdiaconate. On 21 November, 1979, Metropolitan Theodosius (Lazor) ordained Deacon Seraphim to the Holy Priesthood at Saint Vladimir’s Seminary.

In May, 1980, the Priest Seraphim was sent to Finland with Archbishop Paul (Olmari), who assigned him to serve for almost a year at the New Valamo Monastery. He returned to New York in February, 1981, where he finished the preparation for the Master of Theology (M.Th.) degree. He then returned to Edmonton. He stayed with his sister, Dianne Storheim, and he had a part-time job. He sometimes served with Father Stephen Keaschuk, and he was given the responsibility to try to begin a mission in Fort McMurray. However, there was too little interest there at the time. In August, 1982, Father Seraphim was telephoned by Metropolitan Theodosius (Lazor), who the following October sent him first to North Carolina ; then to London, Ontario, where he served as a cleric in the Antiochian Archdiocese ; and then a year later to Holy Trinity Sobor in Winnipeg, Manitoba, where he remained until 1987.

Seminary and ordinations

By 1978, Father Stephen J Keaschuk was completing his studies at Saint Vladimir’s Orthodox Theological Seminary in Crestwood, New York. He returned to Edmonton after having been ordained to the Holy Diaconate, and after receiving the MDiv. degree.

Evan Lowig (of Edmonton) had begun his studies there. He had previously studied at Saint Andrew’s College in Winnipeg, Manitoba. He regularly returned to Edmonton for the summer break. After having graduated with the MDiv. degree, he went to Alaska to teach at Saint Herman’s Seminary for a time, and then he returned to Canada. He was ordained to the Holy Priesthood by Metropolitan Theodosius at Saint Vladimir's Seminary Chapel in the spring of 1982, and he was assigned to serve in the rural parishes in Manitoba. He lived in a small apartment at Holy Trinity Sobor in Winnipeg for many years.

Wendy Whalley went to Saint Vladimir’s Seminary to study during 1980-1981, because she was searching for a place in which to test a monastic vocation. At that time, the Community of the Myrrh-bearing Women was at the central administration building near Syosset on Long Island, New York.

In 1981, Dianne Storheim entered Saint Vladimir’s Seminary, from which she graduated with the MDiv. degree in 1984.

In 1992, William Lysak (later the monk and priest Vladimir) went to Saint Vladimir’s, from which he graduated in 1995, also with the MDiv. degree.

Ronald Poworoznik went to study at Saint Vladimir’s Seminary for a year before his ordination to the Holy Diaconate in 1996. He continued his studies locally. There were courses offered in Saskatoon, Saskatchewan, by Saint Vladimir’s Seminary for many years during a summer institute, which he and others attended for credit. He was ordained to the Holy Priesthood in 1999, after which he became the first priest of the Mission of Saint Athanasius in Sherwood Park (near Edmonton), which he opened.

Maurice Beecroft, previously an Anglican, was a parishioner of Saint Herman’s, who completed the OCA’s online courses. He was ordained to the Holy Diaconate in 2003 for the Mission of Saint Athanasius in Sherwood Park.

The next stages of development : 1980 and after

In 1980, Father Jaroslav Roman returned to the USA, and Deacon Stephen J Keaschuk (a Master of Divinity graduate of Saint Vladimir's Seminary), who had already been serving with Father Jaroslav in the parish, was ordained to the Holy Priesthood by Archbishop Sylvester (Haruns) in order to lead the growing and dynamic community through its next steps.

Very early in his time of service, Father Keaschuk began to develop a programme of catechesis for catechumens who were entering the Orthodox Church. It began to be developed into a well-organised and well-structured course of study. At about the same time, Father Keaschuk made the first attempt at beginning a Church School. He, himself, taught the first students who were gathered around the family's kitchen table. Later, as more children would be added to the parish family, he began to teach them (with help) in the church hall that had by then become available.

At the same time, Presbytera Evanthia Keaschuk, who had the gift for doing so, was given the responsibility of leading and co-ordinating the provision of the weekly hospitality on Sundays. This provision was extended to certain feast-days as well, and other occasions, and this local "system" served as a sort of template that other communities would follow. In time, an "apprentice" came in the person of Lil Trefan, who was given this responsibility once Presbytera Evanthia was no longer able (because of family responsibilities) to continue.

Presbytera Evanthia Keaschuk, first parish hospitaler

One of the more important elements of pastoral care which Father Keaschuk established was the regular offering of the Service of Anointing (unction). This service was offered several times a year, and the result was the healing of many persons during the years that this practice continued.

At an early time, before 1981, Andrew Piasta began to be present and then to serve in the parish, and he became an active contributor to parish life. On 2 September, 1984, he was ordained to the Holy Diaconate by Metropolitan Vladimir (Nagosky). His diaconate was a very active one. Besides his participation in the liturgical and pastoral service of the parish, he helped Father Keaschuk with the development of the educational curricula and programmes. He initiated the regular publication of "Lives in Christ", which continued to be published for many years. Eventually, he became Secretary of the Archdiocese of Canada, and he came to be in charge of the western office of the bishop. He did this while working in full-time secular employment.

By this time, the parishioners had found that they were able to support Father Stephen and his family fully. This was enabled very quickly because the faithful people voluntarily embraced first-portion giving from the beginning. For this reason, there is and has been a place near the entrance of the Temple where donations may be left, but there is no interruptive passing of plates during services.

In 1981, Dianne Julianna Storheim travelled to Saint Vladimir's to study, and she there received the Master of Divinity degree. On her return, she participated in (amongst other things) the preparation of catechumens, teaching in the church school, and preparation of documents and liturgical texts for congregational use, under the direction of the rector.

The purchase of the first building in the city, 1982

In 1982, property was purchased at 10320-147 Street. The building, a former protestant church and then a hall, was converted into a Temple. There, the parish family increased in size and ministry under the leadership of the Priest Stephen Keaschuk. The new space allowed for and encouraged yet more growth. One of the benefits was the extra space required for teaching the children, and under the watchful eye of Lil Trefan, the church school began to operate. Several alternative methods were attempted until a system of devoting time on Saturday mornings (10 a.m. until noon) was agreed on. This system enabled the teaching of the children to flourish. Christian education came to be treated as a family project. Lil Trefan continued for a very long time to be the leader of this work.

Second Temple

Interior of the second Temple

Re-blessing of the Exterior Cross, Second Temple

From nearly the beginning of the parish's arrival in this new facility, it was decided that a suitable welcome at the entrance would be beneficial to those who would be arriving for their first exposure to Orthodox worship. Therefore, various volunteers were solicited to take this responsibility. This service was given to Anne Higden to oversee and to organise. At most of the services, someone would arrive early and, wearing a name-tag, be prepared to greet all who would enter the Temple. Those who were making their first visit would be welcomed, helped to find a service-book, and helped to find a place to stand comfortably in the Temple. The volunteers would be ready to answer questions, and to refer the person to someone else if need be. This offering of welcome made it easier for very many people to enter the Temple and to benefit from their first exposure (rather than suffering confusion).

Anna Higden, Emily Demkiw

Associated with the welcoming of guests and others to the Temple was the preparation and provision of service-binders for the worshippers. Tamara Eldridge was the main helper to Father Keaschuk in the preparation and assembling of these binders at the beginning. Very many of these binders were produced, so that as many as wished to follow the texts (and melodies) of the services could do so.

By 1985, the catechetical programme had been further developed and refined. Deacon Andrew Piasta and Dianne Storheim were given the responsibility of leading catechumens through the prayerful study while Father Stephen supervised. The result was a very well-educated congregation, and well-formed and well-prepared catechumens as they approached their reception into the Church. This system enabled much more personal attention for each inquirer. It also served to renew and refresh those who taught.

Iconostas

Diocesan Assembly in Edmonton, 1987

By 1987, the parish was strong enough to be able to host the ordination of a bishop in the close quarters of the small Temple in the west end, and at the same time to host a Diocesan Assembly. The preparations were very thorough. Metropolitan Theodosius (Lazor) arrived for the assembly along with Bishop Nathaniel (Popp) and Bishop Boris (Geeza). This was the first Diocesan Assembly to be hosted by Saint Herman’s. This assembly actually set the template for how future councils would be organised. The diocesan council soon asked this parish for its plans and ideas and developed the next assembly on the basis of these materials.

Archdiocesan Assembly 1987

After the conclusion of the assembly, the 3 bishops ordained the Archimandrite Seraphim (Storheim) to the Holy Episcopate on 13 June, 1987, in Saint Herman of Alaska's Church. He was assigned to serve as the Bishop of Edmonton as a Vicar-Bishop to Metropolitan Theodosius, the Locum-tenens of the Archdiocese of Canada, of The Orthodox Church in America.

Ordination of Bishop Seraphim (Storheim)

Bishop Seraphim succeeded the reposed Bishop Ioasaph (Antoniuk) to the title Bishop of Edmonton.

On the next day, there was another Hierarchical Divine Liturgy served by the now 4 bishops in Holy Trinity Church at Stary Wostok. This was one year in advance of the celebration of the Millennium of the Baptism of Rus'.

In 1990, Father Keaschuk travelled many times to Calgary in order to assist with the formation of the new mission of the Holy Martyr Peter the Aleut.

Saint Peter the Aleut Summer Camp, 1990, and following years

In October, 1990, the Summer Camp of Saint Peter the Aleut was established by Brenda Machnee-Poworoznik and Myra Reinheimer. There had already been a week-long vacation camp in the city, and at the Temple. However, the new camp was very popular, it received many volunteers, and this camp replaced the other.

In July, 1991, 37 campers and 11 staff participated in the first ever Saint Peter the Aleut Orthodox Summer Camp, beginning at Moose Lake. The camp immediately became an annual event. It met and it still meets in rented quarters at one or another lake in central Alberta. Soon, many children were attending from other parishes. The structure and curriculum of this camp influenced the development of many other such camps in western Canada in particular. Later, Pigeon Lake, Gull Lake and Hanmore Lake in central Alberta were tried, but the final site proved to be at Hanmore Lake, at the Pioneer Bible Camp. This site is 1 hour and 30 minutes' drive northeast of Edmonton. At the present, it is former campers who now lead and direct this annual camp.

1991, Archpriest Thomas Hopko led a seminar on spiritual healing

Reaching farther out

On 9 August, 1992, the Priest Stephen J Keaschuk was elevated to the dignity of archpriest. He also served as Dean of Alberta, and for some time his responsibility included British Columbia. In the city of Edmonton, he was instrumental in the establishment of an Orthodox clergy association. In addition to everything else he did, Father Keaschuk renewed ties with some rural parishes which were at the time in need of support, and groups of “Saint Hermanites” would accompany him to serve these communities from time to time. The main focus of his service there was the Temple of the Holy Trinity in Sunland. In doing this, he was (in a way) following in the foot-steps of the clergy and bishops at Saint Barbara’s Cathedral, who had cared for the rural parishes from the beginnings of settlement.

In 1990, William (Vasili) Paul Lysak, because of contacts through the Orthodox Christian Fellowship, first came to attend the parish. He was tonsured to be a reader in the parish, and he soon travelled to Saint Vladimir's Seminary in September, 1992. He graduated from Saint Vladimir's Seminary in 1995, with a Master of Divinity Degree. In 1999, he went to New Valamo Monastery in Finland to study iconography. He was subsequently ordained to be an iconographer, and then tonsured to be a rasophor monk. He was then tonsured to be a stavrophor monk and he was given the name Vladimir, and ordained to the Holy Diaconate and to the Holy Priesthood in 2000 and 2001. He studied iconography at the New Valamo Monastery Lay Academy (where Anna Belzile also studied at that time). He also studied iconography at the Moscow Theological Academy School of Iconography. Father Vladimir returned to Canada in 2006.

Helping the needy in Ukraine, 1992, and following years

In 1992, the Archdiocese of Canada initiated "Project Ukraine" for the purpose of helping those in need (particularly children) in Ukraine during a prolonged period of economic stress. Parishioners of the parish of Saint Herman became active contributors to the various activities and projects associated with this "umbrella" title. In early days, medical and other such equipment and supplies, as well as clothing and toys, were collected and either sent or taken to Ukraine. Eventually, the sponsorship of needy children and families in Western Ukraine became a significant support for many persons in the regions of Galicia and Volyn'. A further development from this initiative was the institution of "NASHI – Our Children", a society based in Saskatoon, Saskatchewan, which focussed its work on the needs of orphans and needy children, on battered women, and on human trafficking. Local Edmonton versions developed to support these enterprises.

Following the Feast of the Nativity in most years, some members of the choir travel about the city to the homes of parishioners, where they sing Christmas carols of various national origin in the homes.

Nativity Carolling in 1996

Expansion

Very quickly, by the Grace of God, the community again outgrew the space afforded by the converted meeting-hall. Many alternatives were considered, and it was finally decided to purchase a piece of land in the west end of Edmonton, and to build a new building.

Last Paschal basket blessing in the second Temple

Preparing for a parish photo

Last photo in the Second Temple

The new, “purpose-built”, third Temple, 1997

In 1997, a new Temple was constructed at 9930-167 Street, in a region of West Edmonton (formerly known as "Jasper Place" that was rapidly developing.

Raising the Cross for the third Temple

Third Temple under construction

Placing the Cross atop the Temple, over the belfry

During the year required for the construction, rented space at Saint John’s Institute on 82 Avenue, Edmonton, near the University of Alberta, was used for all services and meetings.

Saint John's Institute

Saint John Institute chapel

After the completion of the construction, there was a service of blessing called “Opening of Doors” (which was unexpectedly delayed until 8-9 November because of construction delays), and worship in the new Temple began immediately thereafter.

View from the west

In this new Temple, the iconostas was crafted by Benjamin Machnee of Saskatoon, Saskatchewan. It had been designed in a fashion similar to many iconostases of the Early Church, and as repeated in such places as the New Skete Monastery in Cambridge, New York. Another (and more successful) version of this style may be seen in the Monastery of Saint John the Baptist in Maldon, Essex, United Kingdom. However, every aspect of the intended design was not possible to achieve because of the demands of the wide staircase leading from the exterior to the basement at the east end of the Temple. This was an unexpected result of the demands of the building code of Edmonton. The changes required would be found to impede some aspects of liturgical movement within the Altar.

The new Temple included a belfry at the west end, above the main entrance door. A set of 4 bells was donated by the parents of Presbytera Evanthia (Steven and Alexandria Vali). They were cast in Greece, and shipped from there to Edmonton. Once the bells were installed, they began to be rung at the prescribed times. Father Keaschuk gave lessons to those who initially were the bell-ringers, and this tradition of bell-ringing has continued ever since.

In 1998, the Subdeacon Ronald V Poworoznik was ordained to the Holy Diaconate, and he was attached to the Sobor of Saint Herman of Alaska.

Father John Scratch, Father Dennis Pihach

In the spring of 1998, the Archpriest Stephen J Keaschuk decided to retire from active service, and he received the blessing to do so. During the interim, the Archpriest John Scratch came from the Cathedral of the Annunciation in Ottawa, Ontario, in order to serve in the community for a time, until the arrival of the next rector. His wife had fallen asleep in the Lord in January of that year. Later, he would be tonsured to be a monk. His presence in the parish, although brief, brought considerable hope and consolation to the parishioners through his prayerful way of life, and his lively sense of humour.

Archpriest John Scratch

This next rector was to be Archpriest Dennis Pihach (later to be known as Archimandrite Alexander (Pihach), the chancellor of the Archdiocese of Canada, who arrived in early February, 1999.

Archpriest (Archimandrite) Alexander (Pihach)

In 1999, Igumen David (Edwards), having retired from teaching and having moved to Saint Albert, began to be present at the sobor and to serve there and in the region as a supply-priest.

Father John Scratch continued to work and serve together with Father Dennis. Father John’s time in the parish of Saint Herman brought increasing peace and harmony to the parish family. Then he suffered a significant heart-attack during the Anaphora of the Divine Liturgy. He insisted on remaining until he received the Holy Mysteries, after which Kyril Holden drove him to the hospital and Father David (Edwards) completed the service. He then went to be with Father John. This heart-attack forced Father John's retirement, and he returned to Ottawa in about 2002.

Father John Scratch, Father David (Edwards), Father Philip Speranza during Pascha

Sanctification of the Temple, 1999

In December, 1999, in association with the December feast-day of Saint Herman of Alaska, Metropolitan Theodosius (Lazor), along with Bishop Seraphim (Storheim), sanctified the Altar and the Temple. This was a great event, and Metropolitan Theodosius provided an excellent and personable explanation to young and old alike about the meaning of these services of blessing. No-one present then seems to have forgotten anything that he said. There was a lasting reminder of this sanctification as well. Metropolitan Theodosius had blessed the 4 walls with chrism. At the east end, in the apse, the Sign of the Cross made on the wall by the application of the chrism remained quite visible, more than those on the other walls. After a short time, it became noticeable that the chrism was, as it were, flowing very slowly down the wall, towards the floor, which it eventually reached. This very slow flow of oil continued for a long time.

Metropolitan Theodosius, Bishop Seraphim, Sanctification of the Temple

Later, the signs of the flow of oil were covered by the iconography that was later installed in the apse, and it could no longer be seen. The Cross of chrism remained on the wall, behind (underneath) the icon of the Theotokos.

This accounts for the signs on this icon which are different from usual (in the Cross of the Nimbus around the Head of our Saviour). This difference is an indication that the chrism Cross is still there, behind the icon of the Theotokos.

In the autumn of 1999, Ronald V Poworoznik took a year off work to study at Saint Vladimir's Orthodox Theological Seminary in New York.

On 26 December, 1999, Deacon Ronald V Poworoznik was ordained to the Holy Priesthood, and he continued to serve in this community after completing his second semester at Saint Vladimir's Orthodox Theological Seminary. On his return, he began his time of service and serving in the parish of Saint Herman in harmony with the rector.

Establishment of the web-site, 1999

Also in 1999, a web-site was established by Vincent B Lehr, in order to utilise this new mode of communication : https://www.sthermans.ca/

From about this time, there were 4 student-interns who spent summers serving in the Sobor of Saint Herman and in the surrounding regions. These were Priest Anastasy Richter, Priest Kaleeg J Hainsworth, Priest Richard René, and also the student Brandon Anastasy Gallaher.

In 2001, after having suffered from very difficult health troubles, Deacon Andrew Piasta was transferred, and he moved to Saskatchewan to be near his ageing parents, and to serve rural parishes near Yorkton. He left a large library of books to the parish before his departure.

Fundraising continued during all these years. It had consisted mostly of sales of food, books, icons and other items in malls. Then the emphasis began to shift towards cook-book sales, and perogy and sausage sales. In due course, this sort of fundraising gave way to special appeals for particular projects, primarily because regular parish stewardship was now more than covering the operating expenses.

Fundraising continued

1995 Sausage sale

Recognition of the size and service of the parish ; 25th anniversary, 2002

On 11 August, 2002, Deacon Michael Schaplowsky was ordained to the Holy Priesthood, and he continued to serve at the Sobor of Saint Herman of Alaska as third priest.

In December, 2002, by decree of the ruling bishop, Saint Herman of Alaska Church was elevated to the status of "Sobor". This is a Slavic word which means a gathering, and it is used for an actual assembly, or for a larger place of assembly. Also in that year, the Sobor of Saint Herman of Alaska celebrated its 25th Anniversary with suitable special events in both August and December on the feast-days of Saint Herman, the Elder and Wonder-worker of Alaska.

On 22 December, 2002, Subdeacon Gregory Kopchuk was ordained to the Holy Diaconate. He was attached to the Sobor of Saint Herman of Alaska.

Sunday Divine Liturgy

Reader Gregory Fedor leading the singers

Projects

At about this time, the parish produced a CD recording of the Divine Liturgy, and a booklet about the history of the parish was published. A special committee, concerned with helping others to find the Orthodox Faith, published an introductory and explanatory booklet which was then personally distributed to about 10,000 households in western Edmonton.

Saint Herman's Choir, 2003

The iconostas was remodelled in order to conform to a more "usual" and "customary" style. Mr. Machnee was again engaged, with local help, in order to fulfil this project. The end result is that the iconostas spans the whole of the Altar area, from north to south (instead of only the Royal Doors and the 2 icons on either side, after which there was an "indent" towards the apse, where the deacon-gates were previously). The deacons' doors (in this case, gates) were now both on the front of the iconostas (facing west, towards the congregation), and in line with the Royal Doors.

New interior with iconography (first stage)

Icons on the first Royal Doors (by Kristi Jarmus) | Icons on the second Royal Doors (by Heather MacKean)

The Memorial Cross of the Temple was re-constructed and placed to the north of the Royal Doors, with a newly-acquired memorial table with candle-holders, which allowed those who served to face eastwards instead of northwards as previously :

Memorial Cross and table

There have been 4 major iconographic projects so far at the Sobor.

The first one took place soon after the 1982 move to west Edmonton. This involved the replacement of the “missionary” set of icons donated at the beginning of the life of the parish by Dr. Edward P Hartley of Surrey, British Columbia, with hand-written icons prepared by the priest Andrew Tregubov.

The second one consisted in the installation in 1999 of the 4 icons on the Royal Doors which were written by Heather McKean.

The third project was undertaken after the year 2000, when the iconography by Vera Senchuk (an iconographer in Winnipeg) was applied to the apse of the Altar.

Vera Lazarowich-Senchuk installing the High-place Iconography

The High Place iconography (second stage)

In addition to the larger works of iconography in the parish, Heiko Schlieper (the well-known iconographer) gave 2 icons which he had prepared. These icons have been on the walls of the Temple until this day.

Holy Transfiguration of Christ Icon (left) ; Holy Dormition of the Theotokos Icon (right)

The fourth project was accomplished in the year 2015, when the iconography of Hieromonk Vladimir (Lysak) was applied to the dome over the nave. (He had since moved to Saskatchewan.) This project was extended to include further icons in the apse of the Altar in 2016 and in 2021.

Publications

There have been 3 published "magazines" in the parish. The first was "Lives in Christ" ; the second was "Home Church". Later, these were succeeded by the publication of "North Star" (subsequently in digital format).

A weekly bulletin is published and emailed. A weekly intercession list is emailed to a list of persons as well. The Parish Council minutes are posted on the bulletin board.

The parish office is open from noon until 4:00 p.m. every weekday. In 2018, the person in the office was the Monk Tikhon (Green). He had fulfilled this service and responsibility for many years. He arrived in Edmonton from Yorkton, Saskatchewan, not long after the arrival of Father Dennis Pihach from the same city. By 2020, he had retired from this service, although he remained active in the parish in other ways.

Hospitality

For many years, devoted and energetic parishioners of both genders and all ages prepared and served perogy suppers in the parish hall. The work of preparing and serving these dinners helped those who did the work to know one another better, and many friendships grew from this experience. Moreover, funds were raised for various needs within the parish (supplemental to the regular giving). In addition, extra perogies and other foods have been available to those who wish to have extra. This work was made much easier to do in the newer and well-designed kitchen.

New flooring, 2013

In 2013, it had become obvious that the floor of the Temple had to be replaced. Water-damage that was not detected and corrected at the time of the original construction now demanded attention. A major replacement project was undertaken. Peter Korsos had the responsibility of leading and co-ordinating the project, to which he contributed considerable personal labour. Rodrigue Belzile and his brother Robert led the project of lifting of the carpets and of the damaged wood beneath it, and also its replacement with a proper, solid and substantial sub-floor. Afterwards, the whole of the Temple was re-floored with ceramic tile by the flooring company of Mark Petasky. Kyril Holden, Maria Holden, Douglas, Mark and Daniel Petasky and many others besides were involved in this project along with Peter. As a "fringe benefit", this new ceramic flooring instantly improved the acoustics of the Temple ; it very much brightened the Temple itself, and made the floor much easier to keep clean.

This work was undertaken in July and August, 2013. It was completed in time for the hosting of the Triannual Archdiocesan Assembly.

Service to the archdiocese

From the early days of the parish, Audrey Ewanchuk became a member of the Archdiocesan Council, on which she served for many years. Barbara North is the latest person to do so. Rod Tkachuk served also as a long-time legal advisor to the archdiocesan administration.

Beginning in 1995, and continuing until 2012, the Sobor of Saint Herman of Alaska contributed space and resources towards the maintenance of the “Bishop’s Office West”. For some years, this served also as the office of the secretary of the archdiocese. A few years later, this service was expanded as the office of the chancellor of the archdiocese was established also at the Sobor. This presence continued until 2012.

During all these years, the Sobor hosted many meetings of the Archdiocesan Council of the Archdiocese of Canada, and several Archdiocesan Assemblies : June, 1987 ; 24-27 July, 2001 ; 26-28 July, 2017.

Parish life

Saint Herman's Sobor parish, 2002

On 26 December, 2002, Subdeacon Vincent Lehr was ordained to the Holy Diaconate in the Sobor. He was attached to the Sobor.

On 1 October, 2003, the Priest Phillip Eriksson arrived with his family from Saskatoon, Saskatchewan. He was assigned to serve at the Sobor as Second Priest.

In 2003, the Priest Ronald V Poworoznik, together with some parishioners from the Sobor of Saint Herman, opened a mission in the name of Saint Athanasius in Sherwood Park, a town just to the east of Edmonton. Most of the initial participants in the mission lived in this town, on the opposite side of Edmonton from the Sobor. The first services at Saint Athanasius were on the Sunday of the Veneration of the Holy Cross in Great Lent, with the serving of Great Vespers and the Divine Liturgy.

In 2003, Maurice Beecroft was ordained to the Holy Diaconate, and he and his family participated in the work of the mission.

In 2003, the Priest Michael Schaplowsky began a missionary venture in Red Deer, Alberta, a city almost equidistant between Edmonton and Calgary. A few parishioners of the Sobor lived in Red Deer, and they hoped to be able to develop a stable community. Thus, the mission in the name of Saint Nektarios of Aegina was initiated.

In 2004, Father Dennis Pihach (with the blessing of the bishop) initiated the Russian Mission of Saint Tikhon of Moscow, which worshipped on Sunday afternoons or evenings in the Sobor. The mission was undertaken because of the large number of Russian-speakers who had settled in the western part of the city (about 3,000). The mission was served for the most part by the Archpriest Dennis Pihach, the Priest Vasyl Kolega and the Archpriest Nikolai Nikolaev. As usual, Saint Herman's Sobor supported this missionary effort. The starosta of the mission built 2 large icon-stands for the Sobor. However, when it became clear that the mission had served its purpose, this mission was closed in 2012.

Archpriest Nikolai Nikolaev

In 2005, Hieromonk Vladimir (Lysak) returned to Canada from Finland. Beginning with a sojourn at the Sobor of Saint Herman, he began to prepare himself to be a full-time iconographer, which eventually he was able to do. In 2007, he was assigned to pastoral service in eastern Saskatchewan, where he was then able to buy a house and to establish an iconography studio. In contrast to his life at New Valamo Monastery in Finland, he now lived effectively as a hermit, without the support of a monastic community. The life of a hermit is particularly difficult.

On 23 December, 2007, Subdeacon Glen Daniel Friesen was ordained to the Holy Diaconate.

On 19 April, 2009, Igumen David (Edwards) was assigned to serve as second priest at the Sobor of Saint Herman.

On 15 November, 2009, Igumen David (Edwards) was released from his responsibilities at the Sobor, and he was assigned to serve as a Deanery Supply Priest. He served in various rural parishes, and also for 2 summers in the mission in Saint John's, Newfoundland. During the winter months, he was helping at the sobor.

On 1 January, 2010, Deacon Vincent Lehr was ordained to the Holy Priesthood at the Sobor of Saint Herman of Alaska. He was assigned to serve as supply priest in the Deanery of Alberta and the Northwest Territories, in many rural parishes (as far away as Meadow Lake, Saskatchewan).

On 1 January, 2010, Subdeacon Matthew Francis was ordained to the Holy Diaconate at the Sobor of Saint Herman of Alaska, and he was assigned to serve there as second deacon.

Exterior blessing of water at Theophany

On 4 April, 2010, the Priest Phillip Eriksson was given the blessing by the Holy Synod to wear a gold Cross, and he was elevated to the dignity of an archpriest.

Archpriest Phillip Eriksson

In 2011, Jesse Isaac was ordained to the Holy Diaconate, and he began his service in the parish of Saint Herman. His service quickly was extended beyond the parish in his service to and with the bishop.

In 2011, Deacon Matthew Francis was ordained to the Holy Priesthood at the Sobor of Saint Herman. He was given the responsibility of caring for the Mission of Saint Nikolaj of Zhitcha in Whitehorse, Yukon. He travelled there regularly until Father John Gryba was ordained to the Holy Priesthood in 2014.

Parish photo, 2011 (Roxanne Isaac, photographer)

In November, Archimandrite Alexander (Pihach) was sent by the Holy Synod of Bishops of the OCA to Moscow, Russia, to serve as the representative of The Orthodox Church in America in Saint Catherine-in-the-Fields Representation Church. By this time, the Archpriest Phillip Eriksson had completed his service in the Sobor, and he had been assigned to be the rector of the parish in Calgary, of the Holy Martyr Peter the Aleut.

2011 prayerful gathering in support of persecuted Copts

In 2011, there was a prayerful gathering of Coptic Orthodox and Eastern Orthodox clergy and others at City Hall in central Edmonton. The purpose of this prayerful gathering was first, to support the Copts in Egypt who were and are persecuted daily for being Christians ; and second, to bring the fact of this persecution to the attention of the general public.

Prayerful gathering in support of persecuted Copts

On 1 December, 2012, after Father Alexander's departure, the Priest Vincent Lehr was appointed to be the Priest-in-Charge of the Sobor.

Archpriest Vincent Lehr

In 2013, Deacon Sebastian Scratch (the son of Father John Scratch) and his family moved to Edmonton from Ottawa, Ontario, (because of secular work), and he was attached to the Sobor.

In 2013, Deacon Daniel Friesen was ordained to the Holy Priesthood. After his years of serving in the Sobor as a deacon, he began to serve there at first. Then he was assigned to serve the Church and Cemetery of Saints Peter and Paul, Dickie Bush.

Archdiocesan Assembly, Edmonton, 2013

Between 21 and 25 August, 2013, Saint Herman of Alaska Sobor hosted the 2013 Archdiocesan Assembly in Edmonton.

The proceedings began with a Clergy Synaxis on 21 August (as had become the usual procedure for some time). This was followed by the formal assembly on 22-24 August, and the conclusion was on Sunday 25 August, with a Hierarchical Divine Liturgy at Saint Herman of Alaska's Sobor.

In 2015, Father Matthew Francis and his family moved to Chilliwack, British Columbia, where the Mission of the Holy Apostles was established under his pastoral leadership. The first Divine Liturgy was on the Sunday of the Prodigal Son.

Archpastoral visit by Bishop Irénée (Rochon) to part of the Alberta Deanery, 2014

From 7-10 June, 2014, Bishop Irénée (Rochon) made an archpastoral visitation to the Alberta Deanery of the Archdiocese of Canada (including the Saint Elias parish at Pakan).

On 7 June, 2014, on the Feast of Penecost, Vladyka Irénée presided at the Vigil service for Pentecost at Saint Herman of Alaska's Sobor in Edmonton.

Serving together with Bishop Irénée at the vigil were were Archpriest Phillip Eriksson (Dean of Alberta) ; Archimandrite Alexander (Pihach) (OCA Representative to the Patriarch of Russia) ; Archimandrite Philip (Speranza) (Rector of Holy Trinity Church in Edmonton) ; Igumen Gerasim (Power) (Rector of Saint Elias Church at Pakan) ; Priest Vincent Lehr (Priest-in-Charge of Saint Herman of Alaska's Sobor) ; Priest Daniel Friesen (Priest-in-Charge of Saints Peter and Paul Church at Dickie Bush), along with other local and guest clergy from around the deanery.

At Saint Herman of Alaska's Sobor

At this time, Bishop Irénée (Rochon) presented several clerics with the Paschal awards of that year. Priest Vincent Lehr was awarded the Gold Cross ; Priest Michael Schaplowsky was awarded the Purple Kamilavka.

Awarding the Gold Cross

On 8 June, the Feast of Pentecost, Vladyka Irénée presided at the Hierarchical Divine Liturgy at Holy Trinity Church in Edmonton.

On 9 June, Holy Spirit Day, Vladyka Irénée presided at the Hierarchical Divine Liturgy at Saints Peter and Paul Church at Dickie Bush. Serving together with him were Archimandrite Alexander (Pihach) ; Archimandrite Philip (Speranza) ; Archimandrite Gerasim (Power) ; Archpriest Phillip Eriksson ; Priest Daniel Friesen ; Priest Alexy (Surayev) ; Protodeacon Jesse Isaac ; Subdeacon Andrey Boldireff ; Reader Timofiy Hawrish. During the Divine Liturgy, the Priest Daniel Friesen was awarded the Purple Kamilavka.

At Saints Peter and Paul, Dickie Bush (left) ; awarding the kamilavka (right)

On 10 June, Vladyka Irénée presided at a Moleben and Memorial Litiya at Saint Elias' Temple at Pakan. Following these services, there was a reception in the parish hall.

At Saint Elias, Pakan

Feast-day of Saint Herman of Alaska, 2014

At the 13 December Feast-day of Saint Herman of Alaska, Vladyka Irénée (Rochon) was present in the parish for the Vigil and the Hierarchical Divine Liturgy of the Feast.

Vladyka Irénée (Rochon) at the Parish Altar-feast Day Divine Liturgy, 2014 (Roxanne Isaac, photographer)

Continuation of pastoral development and education

After the Priest Vincent Lehr became the Priest-in-Charge of the Sobor of Saint Herman of Alaska, many helpful events were offered. Father Vincent was the first Orthodox priest anywhere to be from Newfoundland. A former Pentecostal pastor, he was the latest in a long line of clergy in the Sobor who have come to the Orthodox Church from either the Roman Catholic Church or one of the Protestant churches. Twice a year, Father Vincent has been leading a weekly series of classes called "Orthodoxy 101". For some, this is a refresher course in the basics of our Faith. For others, it is their introduction to the Orthodox Faith. Another series of classes is offered periodically on the major feasts of the Orthodox Church. These classes are popular, and well-received. Father Vincent has also organised several retreats, which brought to Edmonton the Archpriest Michael Oleksa from Alaska, and Presbytera/Author Frederica Matthews-Green. ESL (English Second Language) and computer literacy classes are offered to those who need them by a competent agency. The Saint Herman Bookstore has for many years been a thriving contributor to Orthodox literacy (as it were), and a source of various spiritual aids. For a long time, the parish has been a contributor to the Jasper Place High School breakfast programme, and the parish has for very many years served as a depot for the Food Bank. In addition to this, space is provided to a Syrian Oriental Orthodox congregation for weekly services.

The service of the bookstore in the parish has been maintained throughout its history. It remains an active supplier of books, icons, Crosses and other items both to parishioners and to visitors. Sometimes, the bookstore is taken to a retreat or gathering for the convenience of those who attend. It has generally been a contributor also to the parish budget (during the course of 6 years, the bookstore contributed $24,200). At present, Barbara North manages this service. Before her, Deacon Vincent Lehr, Don and Joanne Fushtey, Rod Tkachuk and Emily Demkiw have been amongst the managers. In addition to these persons, there are always many persons, including quite young people, who add their voluntary labour and presence. It may be called a parish-family project.

During all these years, the Sobor of Saint Herman of Alaska has proved to be a source of many vocations to the Holy Diaconate and to the Holy Priesthood. Many have gone on to serve communities in other places. Before he was transferred and assigned to Calgary (and later became the Dean of Alberta), the Archpriest Phillip Eriksson had served for many years in the parish as the second priest. This is the case also with the Priest Vincent Lehr, the present priest who leads the parish (although his responsibilities were more extensive). He, too, served as the second priest for some years, besides caring for some other communities. Many of the children of the parishioners and clergy of the parish have grown up to be competent professionals and hard workers in various spheres of life, and they have remained faithful Orthodox Christians. Many continue to serve in the parish in various capacities, to the glory of God. It is not possible to name all the devoted, Christ-loving persons who have served, and who do serve in this community (or elsewhere). The Lord knows each and every one.

Bereavement, 2016

On 8 October, 2016, early in the morning, Archimandrite Alexander (Pihach), the former rector of the parish and subsequent frequent visitor, suddenly and unexpectedly fell asleep in the Lord in Toronto, Ontario. He was visiting there during one of his breaks from his responsibilities in Moscow as the representative of the OCA to the Moscow Patriarchate. His funeral services were offered both in Toronto and in Saskatoon, where he was interred.

Saint Arseny (Chahovtsov) of Winnipeg

From 1908, Igumen, later Archimandrite Arseny (Chahovtsov) served in various parishes in the Winnipeg, Manitoba, and Edmonton, Alberta, regions as a missionary. After his return to Europe, and his ordination to the Holy Episcopate in 1926, he returned to Canada as a truly missionary bishop. He served for another 10 years before his retirement to Saint Tikhon's Monastery at South Canaan, Pennsylvania. The influence of this holy man remains until the present times. His incessant pastoral labours kept the diocesan family stable through very difficult times (both during and after his lifetime). Although he has not as yet been formally glorified as a saint, Vladyka Arseny is considered by many Canadians to be holy, and an icon of him is amongst the icons of Saint Herman's Sobor.

Saint Arseny of Winnipeg

Additions to iconography, 2017

In May, 2017, 3 more mural icons (the work of Igumen Vladimir (Lysak)) were added to the apse portion of the Altar of Saint Herman’s Sobor.

These include the 2 portions of the Annunciation to the Theotokos (the Archangel Gabriel on the left, and the Mother of God on the right), and an icon of the Face of Christ (in the middle, above the High Place).

Additions to the High Place iconography

Above the High Place

Left side Right side

The Holy Fire from Jerusalem, 2017

After the Divine Liturgy on 7 May, 2017, Messrs. Jack Hill and John Paetkau drove south to Missoula, Montana, USA. There, they collected the Holy Fire from Great and Holy Saturday (the day before the Feast of Pascha) in Jerusalem of that year at the Annunciation Greek Orthodox Church in Missoula, Montana, USA. It had arrived there in due course after having first been delivered to New York City. After bringing the Holy Fire from Jerusalem to Moscow, a Russian Brotherhood in Moscow had sent the Holy Fire both to London, England, and to New York City. There are special arrangements made every year for the transport of the Holy Fire by air (there are particular containers designed for safe transport of a flame) to the various Orthodox countries which receive it. Sometimes, it is a private jet which carries the Holy Fire. This is very likely the first time that the Holy Fire has been transported to North America.

Once Messrs. Hill and Paetkau had gotten to Missoula and rested, they received the Holy Fire and drove back across the border (without difficulty) to Edmonton. Along the way, they shared the Holy Fire with the parish of the Holy Martyr Peter the Aleut in Calgary, and with Saint Nicholas' Ukrainian Parish in Red Deer. From Calgary, the Holy Fire was taken to Saskatoon, Saskatchewan. In Edmonton, the fire was taken to Holy Trinity Church on 96 Street, and then shared with Saint Herman's Sobor, from where it was distributed to other parishes in the region. This happened at Great Vespers on Saturday, 13 May, 2017. A moleben was served also at that time. It is kept on a table nearby the iconostas not far from the choir.

Holy Fire from Jerusalem 2017

On 1 February, 2018, the Priest Sebastian Scratch was transferred (with his family) to serve as Second Priest at the parish of the Holy Martyr Peter the Aleut in Calgary.

Iconography in the central dome

The Pantokrator

East side

South side

West side

North side

In 2018, 2 further additions to the Altar iconography were installed : the Holy Prophet Jonah, and the Sacrifice of Abraham. These were installed on the south and north walls of the Altar, beneath the celestory windows.

Prophet Jonah

Sacrifice of Abraham

There are other notable icons in the Temple, which include those of Saints Innocent and Tikhon :

Saints Innocent and Tikhon, with relics

There is a "plashchanitsa" ("epitaphios"/winding-sheet) for the Dormition and the Burial of the Theotokos :

There is an icon of the Good Shepherd by Igumen Vladimir above the photos of the rectors of the parish :

Icon of the Good Shepherd

2020-2021 Coronavirus-19 virus restrictions on parishes

Because of the rules governing gatherings that were laid down by the provincial and city governments regarding the activity of the Covid-19 Virus, the sobor stopped any further services after 8 March, 2020. Including the rules regarding social distancing, the decreasing numbers permitted for any gathering, the considerations regarding the health of all concerned, and the directions of Archbishop Irénée (Rochon) that the civilian rules be obeyed, this parish was unable to have any more of the usual services in the Temple until the lifting of the restrictions.

These measures are similar to those that were taken in the past, in various parts of the Orthodox world, during the time of a plague. The liturgical life of the parish was blessed to resume in the summertime under limited conditions that included mask-wearing, social distancing and hand-sanitising, and the internet began to be used in order to include by means of video those who could not otherwise participate. This situation affected all society for the remainder of the year.

2021-2022 Additional Mural Iconography

In 2021, Igumen Vladimir (Lysak) installed more mural iconography over the Altar of the Sobor : "The Communion of the Holy Apostles". Included in these works were angels, and the Hand of Christ giving a blessing.

Archpastoral visitation, 2022

On 24-25 March, 2022, Archbishop Irénée (Rochon) visited the Sobor of Saint Herman of Alaska in Edmonton, on the Feast of the Holy Annunciation to the Theotokos.

Ordinations, 2022

At the beginning of the festal Divine Liturgy, Vladyka Irénée tonsured Paul Batz to be a Reader. Next, during the Divine Liturgy, Vladyka Irénée awarded Archpriest Vincent Lehr officially with the right to wear the "palitza". This award is an indication both of Father Vincent's many years of service and the nature of his responsible service.

Later, Vladyka Irénée ordained Deacon Peter Choi, MD, to the Holy Priesthood at the Great Entrance. Then, following the Anaphora of the Divine Liturgy, Vladyka Irénée ordained Subdeacon Micah Friesen to the Holy Diaconate.

Priest Peter Choi was assigned to Holy Resurrection Sobor in Vancouver, British Columbia.

Deacon Micah Friesen was assigned to Saint Herman of Alaska Sobor in Edmonton.

Ordination of Priest Peter Choi (left) ; Vladyka Irénée, Priest Peter Choi and family (right)

Ordination of Deacon Micah Friesen (left) ; Vladyka Irénée, Deacon Micah Friesen and family (right)

(Roxanne Isaac, photographer)

Vladyka Irénée, serving clergy, ordinands, and families

(Roxanne Isaac, photographer)

Parish particular information

The parish of Saint Herman of Alaska Orthodox Sobor strives to be faithful to the Holy Traditions of the Orthodox Church. By the Grace of God, the parish continues to grow in numbers. It consists in people from a cross-section of social, economic and cultural backgrounds. The people have brought a multitude of talents which are being shared in the parish for the mutual up-building of all in Christ. Together, the parishioners try to be obedient to the spiritual exhortation of their patron-saint, the Holy Elder and Wonder-worker Saint Herman, who said, “From this day forth, from this hour, from this minute, let us love God above all and do His holy will”.

This parish is a part of the Deanery of Alberta & Northwest Territories, of the Archdiocese of Canada, of The Orthodox Church in America. The dean is the Archpriest Vincent Lehr. The bishop is Archbishop Irénée (Rochon).

The parish follows the New (Revised Julian) Calendar.

The Altar Feast-day of the sobor is the Feast of Saint Herman of Alaska, 13 December (funeral).

Other days are : 15 November (repose) ; 9 August (glorification).

In 2025, the rector of the sobor is Archpriest Vincent Lehr.

The second priest is Priest Seraphim Bohatskyi

Retired Priest Gerasim (Power) is attached

In 2025, the First Deacon of the sobor is Deacon Micah Friesen.

The Second Deacon of the sobor is Deacon Donald Aellen.

Address :

Saint Herman of Alaska Orthodox Sobor

9930-167 Street

Edmonton, Alberta

T5P 4W7

Tel. : 780-484-9804

E-mails : frvincent@sthermans.ca ; webmaster@sthermans.ca

Web-site : http://www.sthermans.ca

Facebook

Saint Herman's live-stream

Directions :

Saint Herman of Alaska Orthodox Sobor is located in the west end of Edmonton, the capital of the Province of Alberta. Edmonton is a growing, cosmopolitan city of more than 1,000,000 people located in North-central Alberta.

By car :

From the Whitemud Freeway :

Travel west to the 170 Street exit and turn north. Proceed for about 2 km (1.2 mi) to 100 Avenue. Turn right, travel east for 3 blocks to 167 Street. Turn right, and then turn right in order to enter the parking-lot. The Temple is on the right. It has an ivory white finish and a brown roof over the dome.

From the Yellowhead Freeway :

Travel east or west to the 170 Street exit and proceed south for 4 km (2.5 mi) to 100 Avenue. Turn left and travel 4 blocks to 167 Street. Turn right, and then turn right in order to enter the parking-lot. The Temple is on the right.

By bus :

Consult the Edmonton Transit System.

There is bus service on nearby streets.

Edmonton is accessible by road, chiefly by Highway #16 and Highway #2.

It is accessible by bus through various interurban companies (Red Arrow, Rider Express, Poparide, The Canada Bus, Ebus, and others). There is service from Saskatoon, Saskatchewan.

It is accessible by various airline companies through the Edmonton International Aeroport (near Nisku).

It is accessible by railway through VIARail.

Archpriest Vincent Lehr

12105-63 Street

Edmonton, Alberta

T5W 4G7

Telephone : 780-435-9529

E-mails : frvincent@sthermans.ca ; priestvincent@gmail.com

Priest Seraphim Bohatskyi

Telephone : 780-862-7104

E-mail : s.bohatskiy@gmail.com

Deacon Micah Friesen