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Annella Zervas was born Anna Cordelia Zervas on 7 April 1900 in Moorhead, Minnesota, in the United States. She grew up in a German-American Catholic family; her parents were Henry Zervas and Emma Zervas (née Loehrer). Moorhead, on the Red River opposite Fargo, North Dakota, was a small prairie city whose Catholic life was closely tied to Benedictine communities in nearby St. Joseph, Minnesota. As a child she attended schools conducted by Benedictine sisters and was known for piety and for musical ability, especially at the organ and piano. From her youth she expressed a desire to enter religious life.

In 1918, at the age of eighteen, she entered St. Benedict's Convent (now St. Benedict's Monastery) in St. Joseph, Minnesota, a large Benedictine house that staffed schools across the region. She received the habit and the religious name Sister Mary Annella in 1919 and made her first profession of monastic vows in 1920. Within the community she taught and served as a musician and organist. Those who knew her in these years described an ordinary, cheerful young sister rather than a public mystic; her later reputation rests almost entirely on the manner in which she bore a subsequent illness.

In the mid-1920s Sister Annella developed a severe, disfiguring skin disease that produced constant itching, open sores, and the shedding of skin. Physicians of the time were unable to cure it; later writers have suggested diagnoses such as pityriasis rubra pilaris, but no definitive contemporary medical identification is certain. She was sent for treatment to St. Alexius Hospital in Bismarck, North Dakota, operated by Benedictine sisters. Community accounts emphasize that she accepted the pain without complaint, continued to pray the Divine Office as she was able, and offered her suffering for the Church and for sinners. She died in Bismarck on 14 August 1926, aged twenty-six, on the vigil of the Feast of the Assumption.

Her remains were brought back to St. Joseph and buried in the cemetery of St. Benedict's Monastery. After her death, local Catholics, including members of her family and of the Benedictine community, began to invoke her intercession, and a small literature of pamphlets and popular lives appeared in the twentieth century. She has not been beatified or canonized, and the Catholic Church has assigned her no official feast day or patronages. Historical knowledge of her life depends on monastery records, family testimony, and later hagiographical retellings; many intimate details circulating in devotional writing cannot be independently verified. She remains an example, in American Benedictine memory, of hidden fidelity and patience in illness.

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