Archpriest Orest and Matushka Oksana Olekshy

Archpriest Orest Olekshy (1939-2017)

and

Matushka/Dobrodijka Oksana Olekshy (born Onufrijchuk) (1944-1997)

Oksana may be spelt Xenia.

Onufrijchuk may be spelt Onuphriychuk, Onufrychuk.

Dobrodika may be spelt Dobrodijka.

Early life of Orest Olekshy

On 13 April (some say 11 April), 1939, Orest Olekshy was born in Calmar, Alberta, and he was one of the 3 sons of Stefan Olekshy and Eva (Evdokia) Fuhr. Eva Fuhr was a daughter of Theodore and Anna Fuhr of the nearby Rabbit Hills.

In his youth, Orest learned to live the Orthodox Christian Faith from his maternal grandfather, Theodore Fuhr, a tonsured reader who loyally served the Church throughout his life. This grandfather donated land for the building of the Russian Orthodox Church of the Ascension at Rabbit Hills in 1898, and he worked to establish Saint Mary’s Russo-Orthodox Church near Nisku, Alberta in 1902. In the same year, Bishop (later Saint and Patriarch) Tikhon (Belavin) visited the Fuhrs and the young parish. When he returned in 1904, he presented Theodore Fuhr with a gramota (certificate of blessing) for his dedicated service.

Eva and Stefan Olekshy, Orest’s parents, lived and farmed in the Calmar area. Stephan had come to Canada from Wysocko, Jaroslaw County, (then and now in Poland). He was from the same village as his father-in-law, Theodore Fuhr. As a youth, Stephan had begun to read various historical and nationalistic publications, and as a consequence he had been excommunicated from the Uniat church because of the questions he asked and the statements he made. He became an Orthodox Christian, but he did not receive Holy Communion until he and his wife Eva were married at Saint Mary's Russo-Orthodox Church at Rabbit Hill/Nisku. In 1927, Stefan became a founder of the Holy Trinity Ukrainian Orthodox Church in Calmar. This parish belonged to the recently-established Ukrainian Greek Orthodox Church of Canada. Together, Eva and Stefan established a devout home. The family prayed together daily at the icon-corner. Reading and discussions were encouraged, the Bible was ever near at hand, and Slavic languages and traditions were learnt. Since their particular Temple was served only once a month, on the other Sundays, the family drove to services at Saint John's Church (later cathedral) in Edmonton, Alberta. Stephan watched the weather, and he positioned the car in a place that allowed for travel despite mud. They travelled to the car by tractor when necessary. On any occasion when travel was impossible, the family prayed the Typical Psalms service before their icons. Thus, in his early years, Orest’s mother and father would explain the significance of each feast-day service to which they were travelling, and it was in these early years that Orest began to feel the call to be a priest.

Saint John's Cathedral in Edmonton, as it was before 1952

When Orest was a child, he suffered the traumatic pain of the repose of his little brother Myron. When he learnt about the death of his brother, he was greatly traumatised by the dashing of his hope of having a little brother and playmate. Thus, he enclosed himself in a cupboard in the basement. After a while, he could hear his parents and others frantically looking for him. Even as a very young child, he understood that the pain his parents were going through was greater than his, so he came out of his hiding place because he couldn't bear to put his parents in more distress. Even then, he put the needs of others before himself. While he was a child, he would find dead field mice and place them in a box. Then he would take his mother's robe, put it on and perform funeral services. As children sometimes do, he played priest.

When he was about 12 years old, Orest designed the Temple which was later built in Calmar. He early displayed his artistic talent.

It was in the Calmar area that Orest received his primary and secondary education in the public school system. After high school, Orest worked for a year in a bank, but the sense of the call did not leave him. Rather, it was reinforced by his active work in church youth work through the Ukrainian Orthodox Youth Mission Department (CYMK).

Holy Trinity Ukrainian Orthodox Church, Calmar

Orest's higher education

In 1959, Orest Olekshy enrolled at Saint Andrew’s College at the University of Manitoba in Winnipeg, Manitoba, from which he graduated in 1963 with a Bachelor of Theology degree.

Coming to graduation was a difficult process for Orest. Having been raised in a family which had cultivated his love for the Lord and for the Church, he had great difficulty in his encounters with other students who were far more concerned with nationalism, politics and philosophy than they were with the Orthodox Christian Faith. Such persons sometimes behaved in the fallen manner of secular and non-believing students, and it caused him considerable suffering. It was very much because of the encouragement of one of the senior students, Deacon Mirone Klysh, who was a very serious believer, that he managed to persevere. His perseverance was also nurtured by Metropolitan Ilarion (Ohienko) and other serious persons as well. Through them he learnt not to condemn the sins of others, but to live a repentant life himself and to pray for the others. He also learnt that those who set their life's path towards the service of the Lord become assailed with temptations designed to divert them from their purpose. He persevered in love. He explained to an interviewer how his anger about the situation was overcome :

 [...] Klysh somehow saw my dilemma and put his arm around me, 'What's going on ?'  And I started crying and 
 told him and he said, 'You're not here to observe others, you're here to get to know Christ, and to focus 
 on your studies.  Never mind what somebody else is doing'.  And I thought what the h** are you talking 
 about ? I'm not in a bar ; I'm at a seminary ! But he kept harping at me, and gently and gently [...] and when 
 I'd get angry over other things, he would father me. [...] I thought I needed so much growing. [...] I'd never 
 experienced that much hypocrisy in my Christian upbringing.

After his graduation, Orest supplemented his education by taking courses that he took at the University of Winnipeg.

While he was at Saint Andrew's, Deacon Mirone Klysh introduced him to Oksana Onufrijchuk, who shared his deep spiritual concerns.

Early life of Oksana Onufrijchuk

On 25 July, 1943, Oksana Onufrijchuk was born to Eli Onufrijchuk and Halina Pavliuk. Oksana had 2 sisters, Halia and Marika.

Displaced from their home province of Volyn, Ukraine, by World War II (along with a multitude of others), her parents were both of the Ukrainian intelligentsia who fled from the Soviets during World War II. They were then forced to work on a farm in Germany until the end of the war (this usually meant forced-labour or slave-labour at that time). As they were fleeing, they hid in wagons covered with hay in order to reach the railway. There, they boarded a train which was to spirit them out of the country. However, American army intelligence received false information that the train was carrying ammunition, and they began to bomb the train. Fearing for Oksana's life, and also fearing that when the parents would have to leap from the train the infant would be crushed in her mothers arms, the parents trusted God. Her father bundled up the infant, and threw her from the train. If she survived, he was sure that someone would find her, and that he would then find her. Then the family also jumped from the moving train. They were accompanied as they leapt by Boris Yakovkevich and Mstyslav Skrypnyk, both of whom later became bishops. After they also jumped down from the train, they searched, and they found the baby Oksana safe in the arms of a tree. After this, they were taken to do farm labour. After the war, they were assigned to a displaced persons’ camp.

Arrival of Oksana and family in Canada, 1948

Eventually, in 1948, they made their way to Canada, where they settled in Winnipeg, Manitoba. In Winnipeg, Halina supported her husband Eli’s efforts to raise funds to publish books written by Metropolitan Ilarion (Ohienko). Christian hospitality predominated in the life of Oksana’s mother, and this characteristic was passed on to Oksana as well. Gifted in singing, Halina passed her love of singing to her daughter. Oksana was first of all a deeply faithful Orthodox Christian, and her love of our Lord permeated the whole of her life. She was a very good cook ; she understood gardening and sewing. She enjoyed entertaining ; people were always welcome and they felt comfortable in her home.

Oksana's higher education

Oksana undertook formal voice-training with Dobrodika Kisilevska and Professor Riabovolov-Labinsky, while she studied Interior Design in the Faculty of Arts at the University of Manitoba. Later, she also studied Library Science.

Following her vocal formation, Oksana was able to undertake many performances with the Ukrainian Opera Association, at Rainbow Stage, and at many service clubs. From the early performances, her singing was always a joy for all : "poignant, expressive and captivating". She then began to plan a trip to Europe, where she hoped to make her opera debut in Milan, Italy, at the La Scala Opera House.

It was at this time of her life that through Mirone Klysh, Oksana met the young seminarian Orest Olekshy, who was a student at Saint Andrew's College. Not long afterwards, she was asked by Orest to marry him, and she consented. It was for this reason that she changed her course of studies to Library Science. She understood something about the nature of the life that awaited her.

Marriage, 1965

On 4 September, 1965, Orest Olekshy and Oksana Onufrijchuk were married in Winnipeg.

Ordinations, 1966

In 1966, during the year following the marriage, Orest Olekshy was ordained by Metropolitan Ilarion (Ohienko) to the Holy Diaconate in the Holy Trinity Metropolitan Cathedral in Winnipeg.

During the brief period of his diaconate, Deacon Orest Olekshy spent 6 months serving as the secretary to Metropolitan Ilarion (Ohienko). He related that one day, the metropolitan, who was a very focussed, straightforward and matter-of-fact person, told him plainly that it was time for him to be ordained to the Holy Priesthood. The ordination occurred quite soon after that announcement.

In 1966, Deacon Orest Olekshy was ordained to the Holy Priesthood by Metropolitan Ilarion (Ohienko) in the Holy Trinity Metropolitan Cathedral in Winnipeg.

Holy Trinity Metropolitan Cathedral, Winnipeg

Pastoral service

The Priest Orest Olekshy had already been influenced greatly under the tutelage of Metropolitan Ilarion (Ohienko), and this very positive influence continued.

After he had been ordained to the Holy Priesthood, Father Orest travelled across Canada on behalf of the Youth Mission Department (SYMK) of the Ukrainian Orthodox Consistory, in order to endorse the aims of the CYMK.

His next assignment was to serve rural parishes east of Winnipeg, up to the Ontario border.

At the same time, he served as an assistant priest at Holy Trinity Metropolitan Cathedral in Winnipeg.

During this period of his pastoral service, Father Orest found that the Ukrainian Greek Orthodox Church of Canada was passing through an extended period of tension amongst all levels of the membership : tension between the descendants of the first-arrived immigrants before World War I and the more recently-arrived immigrants after World War II (primarily in the political realm). Because of his own joyful and peaceful marriage, he was able to help to some extent by his and Oksana's visible example that there could be fruitful co-operation between the 2 groups.

Nevertheless, the tension between the 2 factions was evident in the cathedral parish. When, in conversation with parishioners of early immigration families, he proposed the use of some English in the services, and thus nurturing the spiritual development of the parishioners, their response seemed to be somewhat positive. However, the reaction from the families of the recent immigration was strongly negative. When he saw that this had produced an impasse, he asked to be released from this responsibility.

Service in rural Alberta

In 1968, Father Orest and his family were transferred to Alberta, where they lived in Willingdon, 130 km (81 mi) northeast of Edmonton. For 3 years, they lived in the town, while Father Orest travelled to serve 9 rural parishes. "Dobrodika" ("Matushka" means dear mother) Oksana served faithfully and sacrificially together with her husband in every place that they were given responsibility.

It was in Willingdon that their daughter Ilaria was born.

It is useful to know that although the titles usually given to the wife of a priest certainly show respect, and in some forms affection, Oksana did not prefer to have any title applied to her. Even so, the term used by some Anglophones would clearly suit her. That term is "mother". Many a young person felt as though she were a second mother to them (and in some difficult situations, simply their mother).

Father Orest and Oksana served together productively in this parish circuit for 3 years, until the next transfer came.

Service in Saskatoon, 1971 : All Saints Ukrainian Orthodox Church

In 1971, they were transferred to Saskatoon, Saskatchewan. There, they served for the next 5 years in the mission that became All Saints Ukrainian Orthodox Church. This was a newly-established community, and it met at the Mohyla Institute Chapel (later, the "Saint Petro Mohyla Institute") at the University of Saskatchewan. It was from the time of this move in 1971 that Oksana began to work at the University of Saskatchewan’s Main Library and the Law Library, and eventually at the Library of the Catholic Board of Education. She did this in order both to support the work of her husband during his many years of work in mission-development, and to support the missions themselves. This work also enabled her to be yet more hospitable.

Saint Petro Mohyla Institute, Saskatoon

The Mohyla Institute was constructed in such a manner that there were separate quarters for the male and the female students. These sections were joined by a large common-room, in which was the curtained-off area for the Altar of the All Saints Mission. The layout was not dissimilar to that of the Saint John Ukrainian Orthodox Institute in Edmonton, Alberta. Together with Saint Andrew's College in Winnipeg and the Saint Vladimir Institute in Toronto, Ontario, both these institutes had been established long ago in order to provide affordable quarters near universities, and to provide an environment in which the Orthodox Christian Faith of the students could be supported.

Because of its early situation in the Mohyla Institute, there were many young people involved in this mission of All Saints. This development was related to the way in which Father Orest and Oksana addressed their spiritual needs. When asked, the students had said that they found that the Orthodox Faith was irrelevant to their lives, and that they were ready to leave the church. Distressed by this, Father Orest and Oksana began to explain to them how truly relevant is the Orthodox Faith, and they began to explain how that was so. A change in attitude occurred ; and after this, many hours were spent with the students in theological discussion and prayer. The zeal and concern of the Olekshys for spiritual things also were expressed in a desire to reach out to non-Slavic people with the gifts of the Orthodox Faith. Such an outreach would necessarily mean using the English language in services. At that time, this was not permitted in the Ukrainian Greek Orthodox Church of Canada (as it was then called).

At that time, not only for students, but for all Orthodox Christians, there was a great absence of books published in English about the Orthodox Christian Faith. Such publications were only in their early days. Therefore, the writings of the Early Fathers, spiritual Fathers, spiritual Mothers and other Mothers were as yet almost unavailable. This was the case regarding theological works and translations of services. What was available was often written at a scholarly level, which made the writing difficult to comprehend by those whose theological formation was limited. These were still the early days of translations and of publications in English.

The informal conversations with the students soon led to the beginning of a weekly Bible study in the Olekshy home. These Bible studies were very well received. In addition to this group study, Father Orest and Oksana devoted a very large amount of time talking to the students and to others on a personal basis as they encouraged and nurtured the development of their spiritual lives as Orthodox Christians. As always, such attention to the Scriptures and to living in accordance with them (the classical Orthodox way of life) proved to be very helpful to those who chose to do so.

Nevertheless, similar controversies as those that had arisen in Father Orest's days as a student and a young priest in Winnipeg began to develop. In that spirit, some fearful and suspicious persons indulged their fears, and they accused Father Orest and Oksana of one thing or another.

Despite these misunderstandings, Father Orest and Oksana patiently persevered in their spiritual nurturing of the young. It was not only this mission which benefitted, but also many other communities from where these persons originated.

At a time near 1972, when Metropolitan Ilarion (Ohienko) was nearing the time of his repose, Father Orest was sitting with him in his hospital room. When the metropolitan awoke, he saw Father Orest reading, and he asked about what he read. Father Orest replied that he was reading an article in a magazine by Father Alexander Schmemann. He asked whether it was alright to be doing so. Metropolitan Ilarion told him to read whatever he could find written by Father Schmemann. Thus, the influence of Metropolitan Ilaron from Father Orest' student days continued up to the end of metropolitan's life.

A pivotal event : Archimandrite Eusebius (Stephanou), 1973

A thorough consideration of the events that began in 1973 (together with many other details) are provided by the Priest Timothy Cremeens in chapter 8 of his book "Marginalised Voices : a History of the Charismatic Movement in the Orthodox Church in North America".

In advance of Great Lent, 1973, many of the intellectuals at All Saints who opposed the Bible study proposed that a speaker be brought in to address the members of All Saints. One student, Martin Zip, who had been reading "The Logos" magazine, and who had thus learnt about him, suggested the invitation of Archimandrite Eusbius (Stephanou), a Greek Orthodox cleric. His academic credentials and his experience were impressive. Some local dignitaries, including the Greek Orthodox and Anglicans were invited.

Archimandrite Eusebius arrived in Saskatoon on 20 March, 1973. When he was met by Father Orest and others at the aeroport, he greeted them in a manner that they recognised from other contacts : he exclaimed, "Praise the Lord !" Immediately nonplussed, Father Orest and the others became nervous about what would come of this. Father Orest was quite accustomed to the usual Ukrainian greeting "Glory be to Jesus Christ !" but this was different. Later, Father Eusebius asked what sort of talk he should give : a dry academic talk, or one which would ask God to open the Heavens and send down angels. Unsure about how to respond, Father Orest replied : "Well, maybe, kind of a little of both".

That evening, the Mohyla Centre was packed with people, and Father Eusebius began his presentation.

Archimandrite Eusebius (Stephanou) with a copy of "The Logos"

In essence, with a series of questions, Father Eusebius drew the attention of the many gathered to the importance and necessity of having a living and personal relationship with Jesus Christ. As he progressed, he used terminology more characteristic of Evangelical Protestants than of the Orthodox, but his words touched the hearts of many of the skeptics and academics. There was an enthusiastic and overwhelming response. The people responded to the so-called altar call in large numbers, and they were prayed for. There was a general "delivery" from evil, and a few specific deliverances. There was a focussed personal acceptance of Christ. For most of the following night, there were people crowded into the Olekshy home, where they were being taught to pray spontaneously. Oksana found that she was healed and cleansed of deep pain and trauma that originated in the struggles and pains of her parents in her infancy (when she was thrown from the train, for instance). Father Orest himself was able that day to stop using cigarettes. After Father Eusebius left for the USA, Father Orest continued much as before, but nothing was just the same. Those newly introduced to such an experience tended to be reticent about speaking about it with others, and those who were unreceptive tended to be critical of the others, and perhaps fearful. Tensions increased. As for Father Orest, all this had happened to him and the people without any planning or preparation, and now he tried to absorb the meaning of it, and to discern how to proceed.

Oksana with some young people

The Bible study group developed into a charismatic prayer-group, and various recordings were used to learn how to sing various evangelical songs. Father Orest remained quite uncertain about how to proceed, and he sought the advice of an Anglican physician who was also a charismatic. Several conversations with him led to a meeting with an Episcopalian (Anglican) cleric, Dennis Bennet and his wife Rita from Seattle, Washington, who visited Saskatoon soon afterwards. Although there were a few unsettling moments with some Pentecostals, the Bennets calmly reassured the Olekshys about the Lord's love, and helped them to pray peacefully. The Olekshys also became charismatic. The same Ukrainian newspaper that had caused his father trouble long ago now denounced Father Orest publicly as being a Russophile destroyer of Ukrainian culture. Following this, he was summoned to a spiritual court, and he was repeatedly accused of lying by the bishops. Also accused then was Father John Stinka of Moose Jaw. It was a long and difficult day. However, when they were ultimately asked whether they accepted the constitution of the Ukrainian Self-reliance League of Canada as the overall guiding document, and they accepted it as being so, the matter was closed and they were sent home. Father Orest and Oksana were later expelled from their home onto the street. The members of the prayer group found an inexpensive mobile home, made a collection and paid for it, and the Olekshys moved into this new residence.

Father Orest nevertheless continued as before. Regular prayer and Bible-study continued in the new residence. However, since he could not find guidance and support amongst either Orthodox clergy or hierarchs, he found his support amongst various Protestants who were available. In his conversations with them, he strongly insisted that his spiritual experience had strengthened him as an Orthodox Christian, and that he felt that his whole life was now more fulfilled and fulfilling. He never wavered from the Orthodox Faith, but he took what he found was useful amongst those he consulted. As the group continued, others found them, but they were different people : some who were involved in the occult, some who were from other religions, some who were addicts, some who were prostitutes, some who were hippies. All these sought solace, comfort, and healing love (which they found in this group). At the same time, a close relationship developed with the Mount Zion church, a group associated with the "Jesus People" movement. The 2 young and inexperienced pastors of Mount Zion church sought help and guidance from Father Orest and Oksana. In the midst of all this, Father Orest and Oksana, and all the members of the prayer group wished to remain Orthodox Christians, and they were determined to do so.

Meanwhile, the Priest Boris Zabrodsky in Chicago, Illinois, had heard of the troubles the Olekshys were facing, and he arranged a meeting in New York with Metropolitan Andrei (Kuschak), of the Ukrainian Orthodox Church in the USA, which belonged to the Patriarchate of Constantinople. Father Orest was accompanied by one of the Protestant clergy. Metropolitan Andrei received them warmly, and after spending a long time talking with them, the bishop encouraged Father Orest to return to Saskatoon, and to form a parish there, under the protection of his omophor (that is, his blessing as one of his clergy and parishes). Metropolitan Andrei acknowledged the distance between New York City and Saskatoon, and he gave Father Orest complete freedom to develop this parish. Regardless, Father Orest felt somewhat orphaned as a consequence of such a vast distance and so little communication (mostly because of the age and fragility of Metropolitan Andrei.

Establishing a new mission ; a different direction, 1975

Holy Resurrection Church, 1975

In 1975, therefore, yet another missionary work was undertaken in earnest by Father Orest and Oksana. This was the establishment of Holy Resurrection Church in Saskatoon. This establishment was under the canonical Ukrainian Orthodox Diocese in the USA, under Metropolitan Andrey (Kuschak) of New York, in accordance with his direction.

This new Holy Resurrection Mission was established in order to meet the needs of those Orthodox Christians living in the area who desired an English-speaking parish. Such persons desired a parish family which would enable them to grow in the Faith, and to be part of an active, Christ-centred and caring community. Father Orest and Oksana were the appropriate persons to foster such a community. So much was this the case, that the parishioners felt as though they were truly a family. From the beginning, Father Orest and Oksana made a permanent commitment to the parish family ; and from the beginning, the commitment of the parish family was to embrace and to serve and care for any and every person that the Lord brought to it.

This produced a diverse community, which has included many who came from non-Orthodox backgrounds (such as Mennonites, Baptists, Lutherans, Pentecostals and "Jesus People"), as well as many from traditional Orthodox backgrounds (such as Ukrainian, Russian, Greek, Romanian, Egyptian, Ethiopian, and Eritrean).

Father Orest and Oksana

In coping with the influx of such a number of people who came from non-Orthodox backgrounds (particularly in the earlier days), Father Orest and Oksana perceived that it was necessary to try to make their approach easier. Therefore, some adjustments were made to the traditional structure of the Divine Liturgy in particular. In addition to the fundamental traditional structure and prayers of the Divine Liturgy, various spiritual hymns were sung before, during and afterwards. Instruments (particularly the piano) were used for this because it was familiar. In fact, the singing of spiritual songs and hymns (except within the Divine Liturgy) was a characteristic of worship in many places in Western Ukraine. This practice was not completely innovative. Singing of non-liturgical hymns and songs instead of psalms or stikhs at the time of Holy Communion was a novelty. Nevertheless, the words of any such songs used had to be theologically correct.

The fruit of this, combined with focussed, systematic and regular teaching, was a close-knit Christ-loving and Christ-serving Christian community known for its care for others and for its welcoming, open-hearted disposition.

In speaking about his own approach to the Orthodox Church, Subdeacon James Nicholas Davis (a longtime parishioner and photographer), described Father Orest’s pastoral attitude :

Father Orest said to me, ‘You were not a pagan when you embraced the Church, you had a living relationship with
Jesus Christ, a valid one and you bring the goodness of this relationship to the Orthodox Church !’ He
didn’t like the term 'convert' to Orthodoxy ; he said to me that I am a western Christian who has embraced
Eastern Christianity and now I am home !

Another thing that helped me to grow in the Faith was that according to Father Orest there was no hurry to
accept my new-found faith in its entirety but to let the Lord help me as I grow into these things ; so,
study, learn and pray.

Father Orest always glorified Jesus Christ in his speech, his mannerisms and example. He lived Jesus Christ
and He was his life ! Did Father have flaws and weaknesses ? Absolutely. He was the first one to admit his
falling short of the mark !

He would always talk about the Orthodox Church ; its meaning, its richness, authenticity. He would say, ‘Yes
our church has ritual in its Divine Services. It has substance, the beauty of architecture with its domes and
crosses, along with the iconography that decorated the inside of the building creating an atmosphere of
prayer, wonder and the heavenly realm !’

Yet he would say, ‘All of this is good and can enrich our souls, but if we don’t have a living
relationship with Jesus Christ and love of neighbour then this in itself does not work or benefit our
salvation in the way that it is intended’.

Father Orest was an orator, a profound preacher, gifted in so many ways in deliberation and the content
of his sermons. He would use current events and life experiences to preach the Gospel ! It was relevant
and insightful. He would approach any given subject in so many different directions that you would have
to be completely dense not get what he was saying !

He had the ability to wake you up, challenge you, and even chastise you while he was surrounding you with a
love-embracing hug ! Speaking of hugs, his were so sincere and fatherly you knew you were loved in his
presence.

First Holy Resurrection Temple, on Avenue E, 1985

As time passed, the developing community were more and more confirmed in their Orthodox Christian Faith, and more and more interested both in prayer and in the study of the Holy Scriptures. Their solitude was problematic in some ways, and in other ways it was formative.

"Committee of Concerned Orthodox Christians of Canada" (CCOCC)

Since Father Orest was not an isolationist, he was often in contact with other clergy, and especially those who were his longtime acquaintances and friends. It was through such conversations that he came to learn about the formation of the "Committee of Concerned Orthodox Christians of Canada" (CCOCC) movement that was being promoted by the Archpriest Mirone Klysh. He was by then in the Romanian Orthodox Episcopate of America (ROEA) in The Orthodox Church in America (OCA). It had begun to develop in the early 1980s.

The primary concern of this movement was the scandal of the divided jurisdictions in Canada : the Orthodox Church anywhere is properly one, united, and all-inclusive entity with one Church for all. This particular movement was also one in which Metropolitan Theodosius (Lazor) had taken an interest. The head of the OCA, Metropolitan Theodosius had become the Locum Tenens of the Archdiocese of Canada with the 1981 retirement of Archbishop Sylvester (Haruns). The clergy involved in the CCOCC had written to their bishops a petition to address the fractured state of the Church in Canada, and to find ways to bring it into visible unity. All were aware that the Orthodox Church in Canada appeared to outsiders to be no different from Lutheran Churches in Canada, which were at that time very much distinctly organised according to national origin and language. Metropolitan Theodosius invited himself to a meeting of the CCOCC which took place in Saskatoon in November, 1986, and he made a substantial personal donation to the organisation's work.

The visit of Metropolitan Theodosius (Lazor) was covered and written about on 15 November, 1986, by Mr. E Burt of the "Saskatoon Star Phoenix" newspaper. He informed the readership about the history of the parish, and about the nature of the CCOCC, as well as details about the pending liturgical services.

Newspaper photo of Metropolitan Theodosius (Lazor) in Saskatoon, 1986

During his visit to Holy Resurrection Church in Saskatoon (along with many other clergy from various places), on 16 November, Metropolitan Theodosius (Lazor) served a Hierarchical Divine Liturgy in the small Temple. Unlike the usual serving of this Divine Liturgy, there were included the additional singing of the usual spiritual hymns and songs in the usual places. During this Hierarchical Divine Liturgy, Metropolitan Theodosius ordained Deacon Dennis Pihach to the Holy Priesthood. Present during this service were : Bishop Roland Wood (Anglican Diocese of Saskatoon) ; Bishop James Mahoney (Roman Catholic Diocese of Saskatoon) ; Bishop Basil Filevich (Ukrainian Catholic Diocese of Saskatoon) ; Sister Marianne Flory (President of the Saskatoon Council of Churches) ; Pastor Charles Johnson (Saint Andrew's College, Saskatoon).

Soon after the departure of Metropolitan Theodosius to Montréal, Québec, there was a call from the Archpriest John Tkachuk (at that time the Secretary-Treasurer of the Archdiocese of Canada), who asked :

 What the heck did you do ? The Metropolitan cannot stop raving about you guys and about these Protestant hymns 
 that you incorporate into the Liturgy and he claims it even works.

Father Orest continued his participation in this movement.

Father Orest and Oksana continued to provide the weekly prayer-group and Bible-study. It is helpful to understand that in the course of the prayer-group meetings, the prayer would characteristically consist in 2 elements : praising God, and interceding for people in any sort of need.

In this context, by the middle of the decade, Father Orest and Oksana had come into contact with another charismatic leader, Dr. Paul Yonggi Cho of South Korea. They attended a couple of his conferences. Their main interest in his methods was the use of meetings of small groups within the larger community for the purpose of spiritual formation and for personal discipleship. This small-group approach had become popular not only amongst charismatics, but also amongst other Christians as well. Such small groups required persons who were specially trained to lead these groups. Father Orest introduced this method into his parish in Saskatoon.

The practice of using small groups (sometimes called cell-groups) to strengthen the parish family, to increase the depth of education and teaching, and to allow for the experience of prayer and study was soon used by some Orthodox parishes. Some clergy discovered that these groups were very useful in preparing catechumens for their entry into the Church, as long as the leaders of these groups were sufficiently prepared to fulfil their responsibility.

However, as often is the case, when there is a blessing and a positive opportunity, unless the persons involved know how to beware of divisive thoughts or other sorts of negative or selfish thoughts, trouble can arrive.

Entering the OCA, 1986

In 1986, the parish was transferred to the Archdiocese of Canada of The Orthodox Church in America. This was accomplished during a visit of Metropolitan Theodosius (Lazor).

Oksana Olekshy

In that same year, Father Orest was blessed to wear the Gold Cross, and he was elevated to the dignity of archpriest.

Soon afterwards, Father Orest was given a brief leave of absence to renew his health and strength, and Father Dennis Pihach cared for the parish in the interim.

During this interim, later, in 1987, the growing community sold their first Temple (which they had outgrown) to the recently-established Antiochian Orthodox Mission of Saint Vincent of Lerins, and another, larger building was purchased. This former Baptist church was at the corner of Lorne Avenue and Hilliard Street in the “Exhibition” area of the city on the south side of the South Saskatchewan River. There, the community continued to grow and mature, and on Father Orest’s return, the life of the parish continued as before.

Second Temple

During all these years, Oksana worked together with her husband, and she supported the extended spiritual family in any way necessary. Her home was truly an open and healing home. It was rightly said of her that she was “a woman of sincere, discrete love”, who gave of herself tirelessly.

 Who from the early years does not recall when a person in need was taken into the Olekshy home 
 not for  a night, not for a week, but for whatever time it took, even months if necessary, to live 
 in a real home, and come forth a real person ?  Indeed, she (Oksana) always had time to listen to 
 those in need, to address and encourage the person, not the issue. 
 ('Canadian Orthodox Messenger', Summer, 1997).

Father Orest at Saint Michael's Church, Lepine, Saskatchewan (Photo by J N Davis)

Prolonged illness of Oksana

During many of these years, Oksana Olekshy suffered from steadily declining health, associated with renal failure. Eventually, she was required to undergo dialysis 3 times weekly. Even though there were times when Oksana had to remain in bed for much of a day, she still received people in their need.

 She bore her many physical afflictions with humility to the end.  She always had time for children, 
 to listen to those in need or to sketch the beauty of a wildflower.  In her last days, her gracious 
 Christian warmth and humour were a remarkable blessing to many.

It was also rightly said of her :

 Sometimes in life, we are blessed with the rare opportunity to meet those in whom we sense the grander 
 and the greater – a beauty not yet spelled out in word, veiled, yet consistently there.  It was so 
 with Oksana (Katya Szalasznyj's words at the funeral of Oksana).

Oksana Olekshy with Pavlo Szalaszhnyj at Pascha

Katya Szalaszhnyj, a parishioner, described her perception of the development of the parish :

 The active, Christ-centred community grew, embracing everyone who walked through the door.  The Olekshy home 
 was open for prayer meetings and also for those in need.  Many found their true personhood in Christ 
 through this vivacious, hospitable couple in their beautiful home filled with plants, art, music and faith.  
 Compassionate and practical in his ministry, Father Orest made time for everyone.    
 
 This progressive deterioration of Oksana’s health continued over many years, and Father Orest spent more and 
 more time caring for her needs.  At the same time, he tried hard to care for the parish family, which was in 
 many ways an extension of his own family.  This produced a great deal of stress, through which he nevertheless 
 persevered with God’s help.

It was in such a context of overwork and too much stress that, try as he might, Father Orest was unable physically and emotionally to manage everything as he had done previously. The needs of his wife were immediate.

One of the casualties of this situation was the end of the small groups. Ultimately, many of them yielded to the temptation of complaining, and as he described it, their meetings became more "gripe sessions" than constructive and nurturing meetings. For various reasons, the leadership lost their focus and their sense of purpose. The consequence was the dissolution of the groups. When Father Orest expressed to Bishop Seraphim (Storheim) his bewilderment that the groups did not succeed, as Father Orest commented, the Bishop responded :

 I'll tell you, Fr. Orest, why it didn't work.  You have no business running one of the cell groups.  You have to be 
 the priest going from group to group, in order to oversee them.  If you want to start it again, then that is a healthy 
 hing ; but you can't be the head of a cell group.

The mistake had been that the fundamentally positive aspects of the small group method had been simply adopted by Father Orest and the leaders without first adapting the method to the Orthodox Christian environment and taking into consideration the unique position of the Orthodox pastor in the spiritual flock. The bishop did not mean to say that Father Orest should not himself be the leader any one group, or of each group separately. Rather, he should lead none. He should circulate about all the groups, "drop in" as it were for a time in each, and observe and answer questions or make a correction if needed. This is not dissimilar from the responsibility of any Orthodox pastor in a parish. The pastor does not himself have to do and initiate everything ; rather, because of his responsibility, he must be aware of everything, and bless the activities in the parish in accordance with Orthodox Faith and practice. Father Orest already knew this, but there was some sort of mistake regarding the small groups.

By the Grace of God, this particular situation did not become a catastrophe, but rather it was an opportunity to learn from experience. Although Father Orest continued to maintain his encounters with various evangelical Protestants and charismatics in Saskatoon, he could see clearly that he was himself in an especially blessed and protected position as an Orthodox pastor in the Orthodox Christian Church. In the Church, there are 2 millennia of experience of the work and activity of the Holy Spirit, and of coping with various errors by the Grace of the Holy Spirit. It was thus much easier to avoid the prevalent temptations of faddism and extremism that trouble others.

It may be said that as the years progressed, the parishioners became less and less attached (either by practical need or by sentimentality) to instrumental support in the congregational singing, and they became competently accustomed to singing everything without instrumental support.

Despite any smaller difficulties (such as we all experience), Father Orest remained deeply loved and respected by the many whom he had brought close to the Lord Jesus Christ, and whose lives had been transformed positively by the Grace of the Holy Spirit.

The paternal service of Father Orest and the general loving-care of the very diverse parish family was nurturing. This familial support enabled those who were being called by the Lord to serve as deacons and priests were thus enabled to hear and to discern this call. Many priests and deacons who serve the Church in many sundry places have either arrived at this service directly from this parish, or in association with it.

Hosting the Archdiocese of Canada Assembly in Saskatoon, 1990

On 28-30 June, 1990, at the "Queens House of Retreats" in Saskatoon, the Triennial Archdiocesan Assembly met. The assembly was hosted by Holy Resurrection Church under the leadership of Father Orest. Metropolitan Theodosius (Lazor), the Locum Tenens of the Archdiocese of Canada chaired the meetings, and he led the Primatial Divine Liturgy on its conclusion. Present also was Bishop Seraphim (Storheim), the Vicar-Bishop of the Archdiocese of Canada. This meeting was very much concerned with the election of a nominee to the Holy Synod of Bishops of The Orthodox Church in America regarding having a ruling diocesan bishop for the archdiocese. It had been 9 years since the retirement of Archbishop Sylvester (Haruns) of Montréal and Canada. This assembly elected Bishop Seraphim to be the nominee. Later, at its autumn meeting at the central chancellory at Syosset, New York, the Holy Synod of Bishops elected Bishop Seraphim (Storheim) to become the Diocesan Bishop of Ottawa and Canada. The enthronement took place later in Ottawa on 28 October, 1990.

Other concerns addressed by this assembly included the steps following the recent purchase of a suitable property and residence for the bishop : the development of the organisation of the administration of the archdiocese ; the development of the offices of the archdiocese ; the manner of educating both the Faithful and candidates for ordination ; the development of methods for the improvement of the financial support of the archdiocese and its life.

Archpriest Orest Olekshy, 1995

Bereavement, 1997

On Sunday, 2 March, 1997, Dobrodika-Matushka Oksana reposed in Christ. Her family and parishioners emphatically stated that they “miss her so very much, yet always thank God for her life on this earth for 52 years and all the wonderful memories”.

On Friday, 7 March, a "panikhida" (memorial service) was served for Oksana Olekshy in the Temple of the Holy Resurrection.

On Saturday, 8 March, the Funeral Service for the Burial of a Lay-person was offered there by Bishop Seraphim, who was assisted by 9 priests and 2 deacons.

At this time, the bishop said : “The very real service of a priest's wife was clearly expressed in Oksana's life of gracious self-denial. Instead of a lucrative career, she chose to give herself to loving and serving the people, without making any distinctions amongst them, and by her loving care enabling them to feel like real persons. As in life, she has been gathered to the Lord in the fragrance of Christ's love. In remembering her, our hearts can only respond : ‘Glory to You, O Lord !’”

After the services were completed, her body was then interred in the Orthodox section of the Woodlawn Cemetery (Grave 50110 Lot 6B-L058-NH).

In his bereavement, Father Orest continued to serve as he always had. In his constant focus on Jesus Christ as our Lord and Saviour, Father Orest supported and encouraged many parishioners as they entered the ranks of the clergy. As a result, many deacons came to serve in the Church, of whom some were later ordained to the Holy Priesthood. At the present time, there are 6 priests, and were it not for the death of one, there would be 2 protodeacons also serving the Church in Canada and the USA who came from his parish family. There are also numerous subdeacons and readers who have grown up in this community. Many of them have gone forth to serve in other places.

Windows to the East

Father Orest was instrumental in establishing “Windows to the East”, an annual lecture series in Saskatoon that for many years brought together leaders of Eastern Catholic and Roman Catholic churches, the OCA and the Ukrainian Orthodox Churches. He also participated in local ministerial groups where he represented the Orthodox Faith in the neighbourhood of his parish, and in the city.

Saint Vladimir's Institute

Either through organisation, attendance, or both, Father Orest was also a supporter of the local Saint Vladimir’s Institute in Saskatoon, which he helped to establish, and which was provided to students each year. This annual institute (in association with Saint Vladimir's Seminary in New York) furthered the Orthodox education of many persons. He served for many years on the Archdiocesan Council of the Archdiocese of Canada (OCA), and he likewise served as Dean of the Manitoba/Saskatchewan Deanery.

In the meantime, by the Grace of God, the parish family continued to grow and to develop.

Parishioners in 2000

In the autumn of 2003, Father Orest was once more elected and assigned to be the Dean of Saskatchewan, and he again served on the Archdiocesan Council (he had previously served in this responsibility until 1996).

Second hosting of the Archdiocese of Canada Assembly, 2004

Under the leadership of Father Orest, for the second time in 14 years, the Holy Resurrection Sobor hosted the Triennial Assembly of the Archdiocese of Canada in July of 2004. As was the case at the previous assembly, this assembly met at the "Queen’s House of Retreats", beside the South Saskatchewan River.

One of the main concerns of this assembly was the process of trying to find a Vicar-Bishop for the Archdiocese. At this meeting, Archbishop Mark (Petrovtsiy) of the Moscow Patriarchate Parishes in Canada was present. Metropolitan Herman (Swaiko) arrived in time for the last part of the meeting, and he addressed the assembly on Thursday morning. Protopresbyter Robert (“Fr Bob”) Kondratick, Chancellor of the OCA, gave a lengthy, upbeat report on the many challenges facing the Church today. Archpriest John Jillions spoke about the beginning of plans to meet the need for a truly national cathedral in Ottawa, one which would be large enough to allow for other hierarchs to visit and concelebrate with Vladyka Seraphim.

Over the 3 days, Vespers was served each evening, and the Divine Liturgy was served each morning. The Primatial Divine Liturgy on Friday morning was served by Metropolitan Herman, celebrating with Bishop Seraphim of Ottawa, Archbishop Mark of Kashira, retired Archbishop Lazar (Puhalo) of Ottawa, and retired Bishop Varlaam (Novakshonoff) of Vancouver. They were assisted by Protopresbyter Robert Kondratick, Archpriest Dennis Pihach, Archpriest Lawrence Farley, Protodeacon Cyprian Hutcheon, and Archdeacon Alexei Klimitchev(of the OCA Chancellory). The main reason why Metropolitan Herman (Swaiko) attended this assembly (and many others) was that he considered it a personal priority to participate in numerous diocesan assemblies. By doing so, his presence not only afforded an opportunity for the Faithful to interact personally with their Primate, but it also emphasised the unity of the Church on the whole continent.

Retirement, 2005

On 1 September, 2005, because of poor health, the Archpriest Orest Olekshy retired from active service. He remained in the parish as "Pastor Emeritus". Even after retirement, Father Orest never forgot nor ceased to love those who were his spiritual family in Saskatoon. As he said, he was continually concerned about “the brokenness of people caused by sin. They must come to health through God the Healer, so that the members of Christ’s Body, the Church, can relate to one another properly”.

Eventually, Father Orest moved to be near his daughter (Ilaria) and her husband (Lucien Bissonnette) in Melville, Saskatchewan. From Melville, he continued to serve rural Temples in that area, some of them regularly, and some according to need.

In his retirement, another pastoral responsibility developed, and that was his service for many years in the parish of Saint Elijah near Lennard, Manitoba. There, he loved his parishioners, and he was much loved by them.

Father Orest at Lennard

Although Father Orest was living in his home in Melville, his daughter and son-in-law were preparing in 2017 to move to Yorkton (just 41 km (25 mi) to the north). It was their intention to take Father Orest with them into a newly-constructed house that would accommodate them all, and also make domestic life easier for him.

Photos of Father Orest by J N Davis

Repose, 2017

The repose of Father Orest took place 20 years after that of Oksana, and at the end of the same month as her repose.

On 28 March, 2017, the Archpriest Orest Olekshy suddenly fell asleep in Christ in Melville, Saskatchewan. He suffered a heart-attack at home, and he reposed soon after he had been taken to the hospital.

On Monday, 3 April, 2017, a "panikhida" was served at Saint Elijah’s Romanian Orthodox Parish at Lennard, Manitoba.

On Tuesday, 4 April, Archbishop Irénée (Rochon) led the Funeral Services for the Burial of a Presbyter at Saint Elijah's Church. He was assisted by the Protopresbyter Mirone Klysh, the Archpriest Rodion Luciuk and the Archpriest Andrew Piasta.

After these services, the body of Father Orest was transported to Saskatoon.

On Thursday, 6 April, a "panikhida" was served at Holy Resurrection Orthodox Sobor (2202, Lorne Avenue, Saskatoon).

On Friday, 7 April, a Memorial Divine Liturgy was served at Holy Resurrection Orthodox Sobor. These 2 services were led by the Chancellor of the Archdiocese of Canada, the Archpriest Phillip Eriksson, who was assisted by the Archpriests Daniel Guenther, Bernard Funk, Priest Leonard Herrem, and Deacon John Youchezen. All the clergy wore blue vestments (since it was the Feast of the Annunciation to the Theotokos on the Old Calendar).

These services were followed by the interment of the Archpriest Orest Olekshy beside his wife in the Woodlawn Cemetery in Saskatoon.

May their memory be eternal.

Grave-marker at Woodlawn Cemetery

Two views : Photos by J N Davis

Reflections

After the repose of Mother Oksana, Subdeacon James N Davis contributed this comment :

 There was a heavenly perfume that exuded from her remains which Victor Georges, my wife Karen and I (along 
 with only a few others) had experienced while sitting at her side praying in the church, and it happened 
 especially when children were present (not everyone was aware of this phenomenon).  At first, Father Orest had 
 a hard time accepting that this happened (some had shared with him this experience) until some spiritual 
 care-givers and nurses at the hospital called him after she had passed away and was buried, and said that 
 Oksana’s perfume was quite evident in the room and hallway where she spent her last days.  I have never 
 experienced this from any other parishioner of our parish.  Oksana was a very saintly person who knew how to 
 bring out the best in anyone she met.  She would see their potential, and encourage them to fulfil their 
 ministry in the Church with their gifts and talents.

At the retirement of Father Orest, Katya Szalasznyi, a longtime parishioner, wrote :

 What can be said of this dear, personable, humble man of God, whose journey of faith from his earliest years 
 to his end, brought joy to so many hearts ? He taught us all so many things about the fullness of life in God. 
 He left behind a wealth of wise and comical anecdotes in English and in his perfect Ukrainian.
 
 He was a priest who left the higher tables of the banquet hall to meet the lowly, a bandager of wounds.  He
 was equally loved by children and the elderly.  A small touch of his earthy humour let you know that 
 everything was all right.  Once, when a parishioner commented on how busy Father Orest was, and just when 
 would he take rest ? he responded : ‘When I am gone, make sure you put a good pillow under my head. I will rest then’.

The winter issue of the “Canadian Orthodox Messenger” in 1991-1992 reported that “his vision of the future is based on the experience of the last 25 years, a walk at times frightening and lonely, yet one that proves the faithfulness of God, who opened doors of blessing and stability”. This concern expressed long ago about the community he and his wife founded was perpetuated in his continued service in the Church throughout his life.

Kathryn Szalasznyj wrote a reflection about Oksana for publication in "Northern Lights: An Anthology of Contemporary Christian Writing in Canada". It is reproduced here :

Kissing Mother Oksana – Katya Szalasznyj

When our daughter Anastasia was three and our son Alexander almost eight, Alex went away for a week. He had never been
away this long before. We heard nothing from him, so we assumed he was all right, being at his uncle’s with his cousins.
But his absence played on Anastasia’s heart. As we were driving to pick him up, she said, out of the blue, 'When I see
him, I will kiss his arm'. And sure enough, as soon as we arrived, she jumped out of the van, ran straight for Alex,
and kissed his arm.

Observers have noted, 'That’s what those Orthodox are always doing—kissing !' There is the thrice-holy kiss upon greeting
and kissing exchanged at the altar. There is the kiss of peace in the Divine Liturgy. And bread, accidentally dropped on
the floor, is picked up and kissed.

We are here to kiss the memory of a woman who was, in many respects, a spiritual mother to us. Oksana Olekshy was born in
the province of Volhynia in Ukraine during World War II. She sometimes related the story of how as a baby she was thrown
from a train, to which she attributed her migraine headaches. Along with her two sisters and a somewhat extended family,
she was raised in the Orthodox community of North End Winnipeg, surrounded by the music, literature, languages, and colours
of immigrant life.

She became an interior design student, an opera singer, and eventually a priest’s wife, mother of Ilaria, and parish mother
of dozens in a fledgling Saskatoon congregation, Holy Resurrection. In Orthodox language her role has many names — a Presbytera,
Dobrodika, Matushka, Kyrie, Proestesa, Mother of our parish for 30 years, the oft-uncelebrated helper, and soother of anxieties.
Herself a sketcher and painter, affirmation of personhood and love of beauty were etched on the walls of her life.

1974. In a house containing an endless array of books, plants and art, Oksana is filling a coffee pot and chatting with
the young students who have filled the parsonage mid-week. It is fall in a university town full of lonely, displaced, anxious
students from all parts of the province.

Auburn-haired with chiseled cheekbones and solemn dark eyes, Oksana is dressed in a gold sweater and a long skirt in fall plaids.
A cascade of amber at her neckline catches the candlelight of the dining room. A hint of classical music pours from a radio among
the cookbooks.

Oksana has worked all day in the campus library and is fatigued. One must bend a little to hear her, catching the faint scent of
fine cologne. She chats simply about the plant on her kitchen window and the beauty of its blossoms. As she talks, her hands are
busy, putting out cups, cutting cake.

A quiet dignity and beauty come from this woman. She chats engagingly about the plant by the sink and the need to soak it well once
in a while, and how beautifully it blooms. Her hands lift a stack of cups, then cut a cake, talking all the while to the people
beside her. She accepts their being there. There is no why-are-you-here look.

The music and the conversation from the living-room become louder. Oksana has quietly gone off and joined her daughter, who sits
colouring at one corner of the dining-room table. Now she is immersed in the choice of colors, the shapes and lines in the book
before them.

1980. Oksana sits near the back of the church. The service has ended. The light of noonday plays upon the double strand
of pearls around her neck and the pearl, coral, and turquoise brooch on the lapel of her jacket.

Pausing to answer a question, she reaches into a grey purse by her side. A veritable treasure bag of everything, it has a sketchbook
and a book of poetry in which are tucked some greeting cards of still-life flowers. Here is the devotional 'Bread of Life' that she is
fond of reading, bookmarked by paper icons and marked by little notes she has made — so many things that now the book is tied with an
elastic band. Then there’s candy for the children of the parish, lozenges for sore throats, always a package of Kleenex should anyone
have a tear — all those items that somehow can make up the reaches of that mysterious phenomenon called 'a purse'. Did I mention a
screwdriver ? Then there’s a pen that is also a flashlight, except, a minute later she’s given it to a child who has been staring at it,
'Here, it’s yours', she says. A mother’s purse, full of the things that are a symbol of her relating, her giving. Her purse was her.

Strangely, this Great Grey Bag has no overtones of finance, as she is the world’s greatest non-shopper, ordering even toiletry items
from the catalogue to avoid the hassle of shopping. It reflects the fullness of her life. And it is full ! She jokes that the sheer
weight of it would be enough to injure anyone who ever tried to block her path.

1983. Morning at the Olekshy home on 18th Street. Sounds of scurry bring Oksana around a corner, where she meets a frightened
young man who has just broken into their home. He leaps at the open window, rushing out as fast as he can. 'Don’t hurry so much, you’ll
hurt yourself !' she calls to him in genuine concern, as his back disappears. She reminds us of the father of St. Silouan the Athonite
who, upon stumbling upon a thief helping himself, promptly hid himself, lest the thief should be embarrassed being caught in the act of
his sin.

The story is not about fear and violation of property ; it is about the protection of the dignity of another, of keeping the vision of
real life before her always. You would not hear this story from her, for she is not one to talk about herself.

1989. We drive up to find Oksana in her garden, snipping off dead leaves, making way for new life. By now, bouts of ill health
are more common, and she is not outdoors much anymore. She is wearing a cream straw hat with a sweeping brim and an attached polka-dotted
scarf, dressing for the occasion as one who loves life, and finds it on her own patch of ground. How many of us visit her in every spring
and leave with boxes of bits, knobs, and roots of perennials – iris, ranunculus, daisies, johnny-jumps, peonies and wild violets.

Hers is a sharing garden. The patch of ground is hers to enjoy, hers to live life upon. As Mother Maria of Normanby writes, she works
'repentance on her patch of ground'. In a similar way, the church was a garden to her. Seeing the beauty of other people’s children, she
is as apt to sketch a child as she might a flower.

1997. Sounds of sterile machines jar the stark silence. The night seems to last forever, but then it finally passes. In palliative
care, sunrise at this time of year comes at about ten after six through the tall windows facing the east. I watch the quiet, apricot rays
of sun upon her face as they turn to gold. Her attention is riveted on the glowing horizon, caught in the unique beauty of this unfolding
sunrise. She is oblivious to her surroundings, and to me. Even to her pain. It is voyeuristic of me to observe her oneness with this
living, dawning day, so I turn away. She is at prayer, facing east in the Orthodox fashion.

Today. Oksana has not left us. We still remember how, over the years, she showed and did not tell how to live and how to die. Her
life spoke of an uncommon integration of physical and spiritual giving, in that blend defined so curiously by Dostoyevsky : 'We go from such
faith to such pancakes !' From her spiritual devotion to her flowers and her sweets for children, from her quiet love to her sketches left
behind, all parts of her life were seamless, living out the Orthodox understanding of sanctification of the physical through Christ’s
incarnation. Loving the earth but walking lightly on it.

Hierotheos Vlachos writes, 'A visitor to the monasteries of the Holy Mountain will discover that the greatest compliment that one can receive
from the monks is to be invited to kiss the holy relics. They are the cell’s greatest possession and blessing'. We kiss the memory of Mother
Oksana. We remember her in the proskomedia, the preparation of the Holy Communion cup. We sing 'Memory Eternal' for her and hold an annual
lecture in her honour.

We pause by her grave to sing 'Christ is Risen', and bless her grave with holy water. The brightness of the sun illuminates the words etched
on black granite. 'She walked lightly on the face of the earth'.

In 2018, the Archpriest Lawrence Farley of Langley, British Columbia, wrote a Book Review for Ancient Faith Blogs about the book by Father Timothy Cremeens : "Marginalised Voices : a History of the Charismatic Movement in the Orthodox Church in North America". He congratulated Father Cremeens for his writing, since previously there was nothing systematically written about the movement and its participants during 2 decades in North America. He expresses his satisfaction that Father Orest Olekshy was included amongst those interviewed, since Father Orest had been involved in Father Lawrence's own entry into the Orthodox Church in Saskatchewan in the 1970s. He appreciates the balanced consideration of this movement by Father Timothy, and its avoidance of extremes in responding to it.