Report: St. Anthony's Greek Orthodox Monastery in Arizona

Executive Summary

St. Anthony's Greek Orthodox Monastery, located in the Sonoran Desert near Florence, Arizona, is a prominent Athonite-inspired monastic community founded in 1995 by Elder Ephraim of Arizona. As the largest Orthodox monastic complex in the Western Hemisphere, it houses approximately 50 monks who follow a cenobitic lifestyle emphasizing Hesychasm and ascetic practices. The monastery serves as a spiritual retreat, pilgrimage site, and center for Orthodox devotion, with facilities including a main church, multiple chapels, gardens, and orchards. Scholarly activities primarily involve publishing spiritual texts, translations of patristic works, and books on saints and monastic teachings, contributing to Orthodox literature in English. However, it has been embroiled in controversies, including allegations of cult-like practices, spiritual abuse, family disruptions, and isolated incidents of misconduct, often linked to Elder Ephraim's influence and the rapid expansion of his monastic network. Despite these issues, the monastery remains a revered site for many Orthodox Christians, attracting visitors and pilgrims globally.

Background and History

St. Anthony's Greek Orthodox Monastery was established in the summer of 1995 when six Athonite monks, led by Elder Ephraim (1935–2019), arrived in the southern Arizona desert. Elder Ephraim, a disciple of St. Joseph the Hesychast and former abbot of Philotheou Monastery on Mount Athos, brought sacred traditions from Greece to found this community under the jurisdiction of the Greek Orthodox Archdiocese of America (GOARCH). The site was chosen for its isolation, reminiscent of early desert fathers like St. Anthony the Great, to whom the monastery is dedicated.

The monks initially lived in makeshift conditions while constructing the main church (dedicated to Sts. Anthony and Nectarios the Wonderworker), living quarters, dining hall, and guest facilities. Over time, the 1,000-acre complex expanded to include seven chapels honoring saints such as Seraphim of Sarov, Demetrios of Thessalonica, John the Baptist, George the Great Martyr, Nicholas the Wonderworker, Panteleimon the Healer, and a hilltop chapel for Prophet Elias (completed in 2008). The grounds feature lush gardens, pathways, gazebos, a vegetable garden, vineyard, citrus orchards, and an olive grove, transforming the arid desert into a spiritual oasis.

As of 2021, the monastery houses around 50 monks, mostly of Greek and Greek-American descent, practicing cenobitic monasticism with strict obedience to the abbot. The daily routine emphasizes prayer, including midnight vigils, Divine Liturgy, work (e.g., construction, gardening, publishing), and evening services. It is open to visitors daily from 10:30 a.m. to 2:30 p.m., with pilgrims able to stay overnight, adhering to modest dress and behavior codes. The monastery attracts Orthodox and non-Orthodox alike, serving central Arizona's Greek Orthodox community and beyond.

Scholarly Activities

St. Anthony's Monastery engages in scholarly pursuits focused on preserving and disseminating Orthodox spiritual heritage through publishing, translation, and education. It operates a bookstore and publishing house that produces English translations of patristic texts, hagiographies, and monastic teachings, making them accessible to Western audiences.

Key publications include:

• Saint Evmenios: The Disciple of Saint Nikiforos the Leper (recent release).
• A five-volume set on Elder Ephraim's life, miracles, and teachings (in editing as of 2022).
• Selected Canons from the Theotokarion of Saint Nikodemos of the Holy Mountain.
• An Ascetic Bishop: Stories, Sermons, and Prayers of St. Nephon.
• A Wonderful Revelation to the World.
• The Hexaemeron.
• The Departure of the Soul: Reader's Edition.
• Aerial Toll Houses, Provisional Judgment, and the Orthodox Faith (a controversial volume on the soul's afterlife journey).

These works often draw from Athonite traditions, including hesychastic practices and saints' lives, contributing to Orthodox scholarship in America. The monastery also produces annual calendars and supports educational outreach, such as monastic synaxes addressed by GOARCH leaders. Monks engage in iconography, woodworking, and spiritual guidance, fostering scholarly dialogue on monasticism.

Controversies

St. Anthony's has faced significant criticism, primarily tied to Elder Ephraim's broader monastic movement, which founded 17 monasteries in North America. Accusations include cult-like practices, such as absolute obedience to the elder, isolation from families, and disruptive teachings that allegedly divide marriages and communities. Critics, including the Orthodox Christian Laity, argue it imports Athonite "fundamentalism," bypassing local bishops and fostering extremism.

Specific incidents:

• A monk's suicide in 2018 led to online rumors and attacks on the monastery by the deceased's family.
• Allegations of child sexual abuse involving monks like Fr. Benedict Greene, raising questions about Elder Ephraim's oversight.
• References to antisemitic texts like the Protocols of the Elders of Zion in teachings.
• Associations with Old Calendarist schismatics, though Elder Ephraim exposed such groups in some writings.

On X (formerly Twitter), discussions mix positive pilgrimage experiences with warnings of "cult" elements and schismatic influences. Supporters defend it as a holy site, citing healings and spiritual renewal. These controversies highlight tensions between traditional Athonite monasticism and American Orthodox adaptation, but no formal schism has occurred.

Current Status

As of early 2026, St. Anthony's remains active, with ongoing pilgrimages, publications, and community service. Elder Ephraim's legacy endures, with his monasteries integrated into GOARCH despite past disputes. Recent X posts emphasize its role in prayer and healing, indicating sustained reverence among devotees.

Conclusion

St. Anthony's Monastery exemplifies the transplantation of Athonite monasticism to America, offering spiritual depth through prayer, scholarship, and publications while facing controversies over its practices and leadership. Its scholarly output enriches Orthodox theology, but allegations of abuse and extremism underscore challenges in balancing tradition with modern contexts. As a pilgrimage site, it continues to inspire, though ongoing dialogue within Orthodoxy may address lingering concerns. Further research into primary sources and visitor surveys could provide deeper insights.