The Catalog of Good Deeds

A conversation with Archimandrite Alexii (Mandziris), the igumen of Xenophon Monastery, with the sisters of St. Elisabeth Convent.

I thank Metropolitan Porphyrius because he provided us as the visitors from Xenophon Monastery, where I ministry as a father superior for more than forty years, with the opportunity to meet with you.

I do not feel that I have achieved something or that I am worthy something, or that I mean something. The Lord has graced me by calling me to the monastic way of life. I feel that all of us, who are sitting here today, are honored by the Lord for He has chosen us among other people in this world and brought us to these holy monasteries.

While vising your convent I felt that it is the heart of this city and this country. Just like the heart pumps blood to the body and keeps the whole organism alive, this convent circulates spiritual blood to this city and to the whole country. Your prayers, the Divine Liturgy served here, and your holy ministry is this spiritual blood.

We are favored by God, because he gives us an opportunity to follow such high ideals. Every monk prays not only for his own salvation, but also for the salvation of his neighbors. As Saint Isaac the Syrian said, “Although the monk has rejected everything, at the same time he makes up one thing with everything.” So when the apostles asked Christ: “See, we have left all and followed You. Therefore what shall we have?” And He replied: “Assuredly I say to you, that you shall receive a hundredfold, and shall be with me in the Heavenly kingdom forever” (Matthew 19:27-29).

This is the purpose of our life and what we are striving for. This is why, my dear children, I am so delighted with you and so glad that you desire to say, “Lord, let it all be as You wish” and follow Him. And I am especially glad because I have found that you have a spiritual father, a leader. You do not follow this path blindly, but you have a person who leads you by hand and guides you. It is so important to have a spiritual father! We should not think about our own will and do what we want to do. We should obey because it is what our spiritual life is based on. A monk who does not obey is like a bird without the wings – the wind blows and throws it from side to side. The same is with the monk, for he cannot do anything without obedience.

I think that the greatest gift which you can get from the Lord is to have a spiritual father and a mother superior whom you also should obey because she is in charge of you all. The Lord showed us the example of obedience when He obeyed His father. Christ said. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38). We come to monastery and become monks not to do our own will, but the will of God, which we hear through the spiritual father and mother superior. The one who is listening to his own thoughts is listening to temptations, which will seize him then. At the same time, the one who obeys is listening to God.

Remember Apostle Paul. When Christ appeared to him and revealed the mysteries of the Heavenly Kingdom, He said: “Saul, Saul, why persecutest thou me?” And Paul asked: “Lord, what wilt thou have me to do?” (Acts 9:4-6). You see, Christ did not tell him what he should do but sent him to Ananias: “Arise, and go into the city, and it shall be told thee what thou must do.” The Lord could tell him everything himself, but He humbled Paul in such a way so that the Apostle could grow in his humility. The same concerns the monk, my dear children, for through obedience he receives blessing. This is why our main goal if to obey relentlessly.

When Elder Ephraim of Katounaki came to our monastery in 1974, we asked him (I was young back then): “Heronda, what should we do for salvation?” The answer of the wise elder was the following: “Reject your own will and obey”. “And what else?” – we asked. He said: “Obedience”. One of us said then: “Heronda, you said nothing about prayer, fasting, ascetics and other feats”. The elder replied: “Obey and thus all the rest will come with that.”

It is said in the Scripture, “The Lord hates your prayers and your fasts.” Why? Because there is no love, no humilty and patience in us. Because we do not forgive and there is no understanding between us. Then the Lord will say, “What should I do with your prayers if your hearts are full of dirt? There is no Holy Spirit in them, which you get through with humility”. This is why we can put an equal sign between obedience and humility.

My dear children, as I have an opportunity to stand here in front of you and have a 60-years-long experience of the monastic life, I would like to share with you the words of Fr. Ephraim: the foundation of the monastic life is humbleness of mind and obedience. I do not want you to feel yourself abused inferior in your place. It is a great honor and blessing that you have become nuns. We will be saved if we strive for it, and we will help others to reach their salvation.

I have a lot to say to you, but I do not want to tire you out. I believe, I have mentioned the main things I wanted to say. I pray that we never forget about the calling entrusted to us by the Lord. May the Lord be always with you and may the Mother of God bless your work.

June 21, 2017

St. Elisabeth Convent

What follows is directions on how to set up a private commemoration book for use in one's private prayers (for commemorations at the liturgy, one should either use the slips provided at the candle counter in their parish, or use a book designed for that purpose). I make no claims to this being the way to organize private commemorations, but it is the way I was shown when still a relatively new convert, and it may be of help to others.

First off, one should either use spiral notebook (probably best to use a smaller size than 8 1/2 by 11) or one of those blank books that usually can be found in most bookstores.

At the top of each section, put:

Below the cross, each section begins with a prayer, and then you list those in that category that you wish to pray for. Leave a healthy amount of blank pages between each section for additions.

1) For the Orthodox living:

For the first section, on the first line beneath the Cross, write the prayer: "Grant, O Lord, health and salvation to Thy servants..." And then list your family members, your Heirarchs, those in your parish, your God-children (if you have any), people who have requested prayers, and then any other Orthodox people you wish to pray for.

2) For the Orthodox Reposed:

Begin with the prayer, "Grant, O Lord, repose with the Saints to Thy servants..."

3) For the Catechumens:

Begin with the prayer, "Grant, O Lord, that Thy holy will be done with thy servants..."

4) For the Non-Orthodox living:

Begin with the prayer, "Grant, O Lord, that thy servants will be illumined with the light of the Orthodox Faith, and numbered with Thy one, Holy, Catholic, and Apostolic Church..."

5) For the Non-Orthodox reposed:

Begin with the prayer, "Have mercy, O Lord, if it be possible on the souls of Thy departed servants (names), who have departed into eternal life in separation from Thy Holy Orthodox Church: unsearchable are Thy decrees. Do not account this, my prayer as a sin, but may Thy holy will be done."

For awhile I wondered what the origin of this prayer was, but found out when I read The Soul After Death by Father Seraphim Rose. It was the response of a Russian Saint (if I recall correctly it was either the New Martyr Metropolitan Joseph or the New Martyr Metropolitan Benjamin) to the question of how one should pray for a non-Orthodox loved one who has reposed.

This prayer is from St. Lev (Leo) of Optina (1768-1841), who is perhaps more commonly known as Elder Leonid of Optina. He was baptized Lev, became Leonid as a monk, and became Lev again as a schemamonk. He is commemorated on Oct. 11/24, the anniversary of his repose and the day after the commemoration of the Elders of Optina (Oct. 10/23).

The English-speaking world knows him best from the biography by Fr. Clement Sederholm translated into English and published by the St. Herman of Alaska Brotherhood (1990), Elder Leonid of Optina.

The publishing house of the Optina Monastery published in 1994 in Russian Life of the Optina Elder Hieromonk Leonid (in schema Lev), a reprint of a 1917 edition, also from Optina. I got my copy of this by mail from Jordanville.

The prayer is from St. Leo's consolation of his young disciple Pavel Petrovich Tambovtsev, who was in despair over the suicide of his father and seems to have died from the effects of this depression soon after, at age twenty-six. He had seen this suffering-to-come in a dream of his own crucifixion.

The prayer is given in the Platina edition on p. 196: "Seek out, O Lord, the lost soul of my father, if possible, have mercy! Thy judgements are unfathomable. Do not account this prayer of mine as a sin. May Thy holy will be done."

That first sentence is an example of the importance of proper punctuation, as the Russian original shows that it needs a semi-colon after "possible" for the importantly correct meaning. So it should be:

"Seek out, O Lord, the lost soul of my father; if possible, have mercy! Thy judgements are unfathomable. Do not account this prayer of mine as a sin. May Thy holy will be done."

In the 1994 Russian reprint of the Life from Optina, there is a footnote that Hieroschemamonk Amvrosy in his time suggested this prayer to those Orthodox who asked him whether and how it was possible to pray for reposed Catholics and Protestants who had been close to them.

And of course the version you have reprinted is an appropriate adaptation.

That concludes the format I was taught, but I have added two things to the back of my commemoration book:

1) From the Old Rite Prayer Book under the heading, "To pray for someone more diligently":

"Save, O Lord, and have mercy on Thy servant(s)________ [bow], Deliver him (her, them) from every tribulation, wrath and need [bow], From every sickness of soul and body [bow], Forgive him (her, them) every transgression, voluntary and involuntary [bow], And do whatever is profitable for our souls [bow]."

If you wish to pray more diligently for someone who is departed, say this Troparion:

"Grant rest, O Lord, to the soul(s) of Thy departed servant(s) (name(s)). [bow] Forgive and have mercy on him (her, them), for whatever sins he (she) hath (or: they have) humanly committed, as Thou art a God who loveth mankind. [bow] And deliver him (her, them) from eternal torment. [bow] Make him (her, them) a sharer(s) of the Kingdom of heaven. [bow] And do whatever is profitable for our souls. [bow]"

2) From Fr. Anthony Nelson's Moleben for the victims of abortion. It is adapted for private prayers from the additions to the Great Ektenia:

"Grant, O Lord, mercy, life, peace, health, salvation, and visitation for those who strive against the evil of abortion and pardon and remission of their sins. [bow] Have mercy on Thy servants who strive to save the lives of thine innocent children. Fulfill their saving petitions and forgive all their transgressions, whether voluntary or involuntary. Protect them from every visible and invisible enemy; deliver them from all misery, sickness, and affliction; and grant them health and length of days. [bow]

"Have mercy on all those who have fallen into the hands of the Godless civil authority for the sake of Thy Children, and who languish in courts and prisons; look upon them with compassion; comfort, strengthen, and preserve them, deliver them speedily from bondage and oppression. [bow]

"By thine infinite power, O Lord, move to compassion and mercy the hearts of those who hold Thy servants in cruel captivity; restrain them from doing harm or permitting evil to befall Thy servants but rather cause them to relent and to release them; free the captives whole and unharmed, O Lord, and bestow Thy mercy upon them.

"By thy great mercy, O Lord our God, bring to repentance those who contemplate killing their children and those who would aid them in doing so; revive the natural feelings of these mothers and fathers for their children; and prevent them committing this great sin against innocent blood. Render not unto them according to their deeds, but by Thy great mercy convert them, and unite them to Thy Church. [bow]

"Have mercy, O God, on Thy children condemned to death by the unjust judgement of men. Soften the hearts of those that seek their violent destruction and rescue them that are being led forth to the slaughter. [bow]

"Thy vile enemies, O Lord, have annihilated Thy children and persecuted those that would speak out against their murderous deeds. Look down from heaven, therefore, and behold, and forsake us not up utterly, but quickly cleanse this land and the whole world of the wickedness of those that oppose thee, O God, who art mighty in strength and wondrous in wisdom." [bow]

Deacon [now Father] John Whiteford

Source: http://orthodoxinfo.com/praxis/commemoration.aspx

When contemplating Rublev’s Icon of the Holy Trinity, it is almost inevitable that some will ask: Who’s Who? Though the Three Angels are similar in appearance, their clothing is distinctive, and so certain minds will naturally seek to read meaning into their colours and Who they represent.

Whether the question is even appropriate is a matter of debate, though the very human need to cross every “t” and dot every “i” means that it is certainly not a modern one: answers do exist.

Early icons from the first millennium did on occasion identify Christ among the Trinity at least. An example from the early 5th century is of a mosaic from the Saint Maria Maggiore in Rome. In it, Abraham greets the Three on bended knee; the central of the Three men is cloaked in a mandorla, with his hand raised in a blessing – identifying Him with Jesus Christ, the Son. Identifying the pre-Incarnate Christ among the Three Angels, but not identifying the other Two, crops up in isolated Icons for centuries afterwards. The most usual way of identifying Christ would be to give the central Angel seated around the table a special “I AM” cross-halo, which is only associated with Jesus Christ.

However, this practice was condemned by the Stoglav Council (Стоглавый Собор) of 1551. The Council also recommended that the Icon not explicitly name any of the Angels, but instead carry the inscription Svyataya Troitsa (Святая Троица), i.e.: “Holy Trinity”. This practice spread out from the Russian Church and is now generally followed by all Orthodox Iconographers.

Despite the ruling of the Council, attempts have been made to identify the Three Angels of the Holy Trinity, even those depicted on the beautifully simple Icon by Rublev. The most common explanation is so widespread that it is worth describing here:

To the left is the Father, Who is seated beneath Abraham’s “tent” as described in the Genesis account; yet in the Icon the tent is shown as a magnificent castle: the open-doored House of the Father, the goal of our journey. He is shown clothed in garments which seem to shimmer, reflecting the Heavenly Glory.

To the right is the Holy Spirit, clothed in green and blue hues: the colours of the Earth. These are also the colours of the Holy Spirit, as He “…is everywhere present and fills all things…” according to the Orthodox prayer. In addition, Orthodox churches are decorated in greenery at the feast of Pentecost (the descent of the Holy Spirit upon the Apostles), and worshipers wear green. The Holy Spirit is seated beneath a mountain, which represents the spiritual ascent all believers must experience.

And so in the center is seated the Son, or Word of God. His clothes are the typical bright red cloaked in blue, often seen on Icons of Jesus Christ, representing the Divine (red) and human (blue) natures. Over his right shoulder there is a band of gold; as Isaiah prophesied: the Government shall be upon his shoulder. Towering above Him is the oak of Mamre, yet within this icon is revealed as a foreshadowing of the Cross, or tree, from which Jesus would be hung.

With this in mind, we can see that what the Icon shows us is not the three individuals of the Holy Trinity, but the relationship between Them. Of the Three, the Father on the left of the picture is the only figure to be unbowed, displaying a fatherly authority over the other Two. The Holy Spirit and the Son together bow to the Father, so that we can clearly see the Father to be the fountainhead of the other Two: from the Father comes both the Word (the Son) and the Breath (Spirit) of God. Contrary to the formulations of heretical theologians, the Holy Spirit does not bow before the Son, nor is He depicted as the love which flows between the Father and Son, but as a person in His own right, in a relationship with the other Two. The Son of God is shown as though in conversation with the Father, which is what is revealed to us in the Gospels, where Jesus frequently prays to the Heavenly Father. Despite the authority of the Father, all Members of the Holy Trinity are shown equal in size, and the reverence of the Son and Spirit to the Father appears voluntary; it is done out of love, not fear.

Yet we must be careful to separate what is revealed to us by God, and is therefore salvific, from that which is formulated by arrogant “over-philosophizing” and can therefore lead us off in dangerous directions. We can look upon the Icon of the Holy Trinity and contemplate the relationship of the Father with the Son and the Holy Spirit, yet we must not try to concentrate too much on the Three figures as separate beings.

The canons of the Stoglav Council are therefore useful in that they encourage us to look at the Icon in the most beneficial way. We are not invited to look at “the Father, the Son, and the Holy Spirit” – three individuals – but instead the Holy Trinity: a Tri-Unity toward Whom our prayers are directed.

All-Holy Trinity, have mercy on us.

Lord, cleanse us from our sins.

Master, pardon our iniquities.

Holy God, visit and heal us.

For Thy Name’s sake.

Source: https://iconreader.wordpress.com/2011/02/21/whos-who-in-the-trinity-icon/

How well do we know who priests are and what do we know about their ministry? Where did it originate from, has it become obsolete? Who can become a servant of God? Finally, do we really need a mediator between God and people like this, if Christ Himself became such a mediator 2000 years ago?

We chose ten questions about the priesthood, which are often asked by non-believers or those who have doubts. Questions which not every faithful Christian can answer. Fr. Sergius Pravdolubov, a holder of a masters degree in theology, the professor of The Moscow Theological Academy and the rector of the Holy Trinity Church in Troitsa-Golenistchevo village, will answer these questions.

1. Who was the first Orthodox priest?

It is unknown. However, the Book of Acts mentions the “church presbyters” in Ephesus, who were not bishops like Timothy, the disciple of Apostle Paul. In the first centuries of Christianity, there were also chorepiscopus or “country bishops”. Country bishops and presbyters differed slightly.

2. What is “a priest after the order of Melchizedek”, and why does this excerpt refer to Christ? Who is Melchizedek?

Melchizedek was “the king of Salim” and was also a priest (Genesis 14:18, Psalms 110:4). His origin is absolutely unknown and unclear. Salim is often considered to be Jerusalem. But it can also be interpreted as an unlocalized region which has unclear and probably Heavenly, origin. This symbolic obscurity of the place and origin is used in relation to the Lord Jesus Christ, Who embodies God, the King and the Priest in one Person.

3. Why do we need priests?

Do we need any mediator between God and the people after the coming of Christ, if He is a Mediator Himself? This is what the Protestants proclaim and continue to protest against the institute of priesthood for both the Orthodox and Catholic Christians. However, they forget one thing: Christ could solve this issue and cancel resolutely this “cult of priests”. He could pass everything to simple people and the heads of the families all over the world. Nevertheless, Christ blessed to remain this ministry, without which Christianity would soon exhaust and fade. God knows better the reasons why we need priests and the Church with the Holy Sacraments.

4. If Christ calls the faithful people part of the “royal priesthood”, then why are only special people allowed to celebrate The Holy Sacraments?

In the words of Holy Martyr Pavel Florensky, this is the argument of the “protesting priests”.

If someone is in danger of dying such as a new born who can die in the hospital then any Orthodox Christian can baptize that person. In this case the short version of Baptism is performed, with water being poured over the child three times while the required prayers are read. The Sacrament of Baptism has taken place.

Only after the child has recovered, a priest will anoint the child with the Holy Chrism in church. According to the life stories of saints, up until the 10^th century a layman with a blessing of the priest could take the Holy Communion from only in case of emergency, and he give the Communion to another person. However, the Church, in which the Holy Spirit lives, took a decision to stop this practice and to forbid it in the next millennium.

5. What is the origin of the Sacrament of Holy Orders (Ordination)?

It originated from the Lord Jesus Christ Himself and His Apostles. Apostle Paul asked his disciple Timothy, “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands.” (2 Timothy 1:6). If this practice did not fully correspond the words of Christ, then Apostle Paul and other Apostles would have certainly rejected and forbidden it. The early Christians did not leave any written commentaries on the issue, as it was clear for them. While our goal is to preserve this Apostolic and Holy Tradition.

6. Why are priests allowed to forgive our sins? Who give them this right? It is the right that belongs to God alone.

Our Lord Jesus Christ gave this right to the Apostles. This event is clearly mentioned in the Holy Gospel: “And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. (John 20:22-23) Bishops were ordained through the laying on of the apostles’ hands and received this right and those in turn thought ordination passed down this right to priests. Everything is very clear and simple.

7. How do people become priests? Who can become a priest?

Any person, who is “the husband of one wife”, who is kind and passionate by nature, who has necessary education and has gone through the practice of prayerful and ascetic life, can become a priest.

8. Do priests make any vows? Or do they have any specific prayer rule or restrictions?

A man of the age of 30 can become a priest (according to the canonical rules). At the age of 25, one can become a deacon. Exceptions are possible (for example, Bishop Timothy, the disciple of Apostle Paul), but only exceptions – not the rules. A priest must be the husband of one wife in the full sense of these words. A young man who is going to become a priest is not allowed to have carnal relations with a woman. It is a vital rule that is quite difficult to fulfill, but it is very essential. It is not obsolete, so we need to follow it and to explain children that otherwise it will be impossible to become a priest since their childhood. This is how our grandfathers and fathers taught us. And this is how I taught my own children. In my opinion, we must be firm in this question until the very death, just like in our faith – until martyrdom.

The same concerns the issue of the second marriage. It is forbidden. Either you serve as a priest, or leave this ministry if you are going to get married for the second time. This is the source of sorrows for the clergy, but we cannot reject this principle. Otherwise, the Church will fall with the course of time, and we ourselves will be blame for that.

Priests do have a prayer rule, just like laypeople do have one: you need to read the morning and evening prayers. Before every liturgy, you have to read the Prayers before the Holy Communion adding certain specific prayers for priests.

9. Is it true that for an Orthodox Christian layperson the word of the priest is the law? What does it mean to have “have despised the word of a Priest”? What is the extent of the priests influence?

Unfortunately, not all lay person and not all priests realize the fearsome power of the weapon that is the word. Although from personal practice it is known how dangerous and scary it can be. Despised would mean to stamp on. This is something that should not be done. If you are not ready to do as the priest says then do not ask since no one has taken away your freedom to do as you wish. But if you did ask then listen. This is the concept is more appropriate in relation elders. Saint Seraphim (Romanstov † 1976) would tell my elderly father: “Please, dear priests, try not to be too specific and force someone to do something but instead quote a saint or a recommendation of another priest. Because if you end up being to specific and demand too much and the person you tell it to does not obey then he will face difficulties, hardships and it will not be to his benefit. Hold yourself back from commanding other». These are very wise and very practical words.

Most priest do not realize the extent of their power. Saint John Chrysostom best describes this in his words about priesthood and Saint Siluan the Athonite mentions the same topic.

10. Who is a spiritual father and how does one become one?

A priest can become someone’s spiritual father by default and because a person goes to certain church. The church that a person goes to and the priest that he confesses to can become his spiritual father. If a person is still searching for one then prayer would be the answer. God will send you the right spiritual father whom a person can understand, more responsive and someone who leads by Christ’s example. In Ancient times, the elder and wise priests were chose to be spiritual fathers. Here in Moscow we have two spiritual fathers for all of the clergy. As priests were also need to confess on a regular basis. A spiritual father is not required to be an elder or a saint. It is only required for him to be humble and simple, without being prideful over his parishioners, one who prays and fasts. Overall it should a regular and simple priest and thank God that we still have plenty of such priests.

Translated from: http://foma.ru/10-voprosov-o-svyashhenstve-i-svyashhennikax.html

The story of the cut off hand

The base of Icon of the Mother of God of “The Three Hands” is a traditional image of the Mother of God Hodegetria. Infant Christ is pictured sitting on the right hand, and the left one is raised and is pointing at the Son. There are several version, which explains the appearance of the third hand.

The most popular one is connected with the name of Saint John of Damascus. The saint came into conflict with the Byzantine emperor-heretic Leo III the Isaurian for honoring the holy icons during the iconoclasm. John was a friend of the mighty caliph from the Umayyad clan, and the emperor Isaurian decided to defame him. He ordered to imitate John’s handwriting and to write a fake letter, in which John appeals the Byzantine Empire to attack Damask. When the caliph received that letter he was furious and ordered to cut off John’s right hand in spite of all his previous achievements. The cut off hand was hanged at the market place in the city.

When John got his hand back, he began to pray in front of the icon of the Mother of God and asked Her to heal his hand, which had served for many years in the name of God and Christianity and had written many texts defending the Holy Icons. After his hand was miraculously healed, St. John placed a silver right hand on the icon in memory of the miracle. John’s vow was really simple: to serve God and the Holy Theotokos and to glorify Them. The following words of joy were attributed to him: “Your holy hand healed the cut off one of mine, and it will destroy all your enemies and all of these who trample the holy images of You and Your Mother. These who defile the icons will be crushed in Your honor”.

The abbot from Athos

The story about the healing of Saint John of Damascus was wide-spread in the area of the Holy Mount Athos, as well as the other and even more ancient stories. There is a story about an icon-painter from the Serbian monastery - Hilandar. The icon-painter was working on the icon of the Mother of God and an image of the third hand kept appearing. He attempted to erase the hand twice. Then he saw the Mother of God in his sleep, and She ordered him to leave the image as it is – “for the purpose of wonder-working, but not by human hand”. It is an interesting fact, that the icon was kept in the Hilandar Monastery since ancient times (and it is still there), but on this very icon the hand is in the form of a silver decoration. Many researchers say it dates back to the 14th century and is considered to have been brought from Serbia. There is no precise information about it, but this theory accords with tradition. At the same time the variants of the tradition differ: one version says the icons was tied to the donkey’s back, which came once to the gates of the Hilandar Monastery from Serbia, where the Muslims took power. There is also a story about the miracle: when the monks were arguing about who should become new father superior, the icon moved itself from the altar to the abbot’s place showing that the Mother of God is the prioress of the monastery, Herself!

There is a unique image of the Mother of God in the White church of the village Caran (1340-1342). Lady Mary is painted in full growth wearing a long blue tunic. She takes Christ with the right hand and pointing at Him with two left ones. The late copy of the icon of Hilandar became the main relic of the Troyan Monastery in Bulgaria. The feature of this icon is that it has not one but three silver hands covering the painted ones.

The sacred image with an inscription

People in Russia began to glorify the Icon of the Mother of God of “The Three Hands” quite late. In the second part of the 17th century, patriarch Nikon strived to turn Moscow into the center of the orthodoxy and brought many of Greek relics. Among them was also the icon of the Mother of God of Iveron, which later became one of the most revered in Russia. The patriarch asked to send several copies of the Icon of the Mother of God of “The Three Hands” from Hilandar. One was ordered for Princess Maria Ilyinichna, the second one was brought in 1661 and was placed in the New Jerusalem Monastery. It is well-known, that the unusual icon confused people. In the beginning of the 18th century a special inscription with the story of the icon was placed near the image. It told the story about the icon-painter and the picture of the third hand, but it told nothing about St. John of Damascus.

It seems that the icon and the copies were widespread mostly in Moscow. One of them was kept in the Danilov Monastery, the other one, painted in 1718 by icon-painters Artemiy Fedorov and Afanasiy Ivanov, was brought to the Beloberezhskaya Poustinia. The icon from this monastery was well known for its miracles and was popular among the pilgrims. The third hand on this icon was painted as a real one which seemed to appear from under the garments. The same iconography was noted on the other icons and drawings of the 18-19th centuries. It is possible that these icons bothered the Holy Synod of the Russian Church, and the icon was listed as “one contradicting nature, history and truth”. Different stories make the icon-painters paint the third hand in different ways. While the story about John of Damascus told about a silver decorative hand, the traditional story about the icon-painter allowed to paint all three hands in a similar manner.

Despite all the contradictions in the legends about the icon and its further story, we can understand the sense of this unusual iconography with the help of its troparion. According to the text, the Mother of God takes the Son with two hands, but the third one symbolizes protection for all praying people. Here is the full troparion:

From Palestine, the godly-minded Sava / brought us your venerable icon, O holy Bride of God, / which is known as the icon “Of the Three Hands”; / and now, since the monks of Hilandar possess it as their boast, / they send up hymns of praise and thanksgiving, / crying out in exultation: / Rejoice, O full of grace!

Translated by the Catalog of Good Deeds

The Illness and the Cure

Christianity without repentance is hypocritical, a mockery, even dangerous. It claims what is not rightfully ours, forgiveness without a change of heart. It can only do this in a formal sort of way since such attitudes are based on there being nothing to forgive in the first place. It therefore opposes the truth about ourselves and the significance of what God has done, is doing and will do for us.

As St. John says in his First Letter, Chapter 1:- 5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. ⁶ If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. ⁷ But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. ⁸ If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹ If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. ¹⁰ If we say that we have not sinned, we make Him a liar, and His word is not in us.

I don't know about you but I would rather not call God a "liar." As St. Paul says in his Letter to the Romans, Chapter 3:23 for all have sinned and fall short of the glory of God ...

However, many people just don't think of themselves in this way. In their own understanding their actions and thoughts are neither good nor bad, neither perfect nor imperfect. In so far as these things are thought about at all, a soul is revealed that just muddles along, confident that it is normal and ordinary; neither in the need of the forgiveness of God nor the faith that goes with that. Sin is what evil people do. It doesn't touch me.

There is absolutely nothing anyone else can do about this except to make clear to that person that no one who is impure shall see God, [Matthew 5:8]. Purification, forgiveness, the cutting out of the root of sin, not just the weeds that grow on the surface of things; this only comes about through repentance and we cannot do that for anyone else nor even bring them to the point of wanting to do it for themselves. Only God can disturb a soul sufficiently so as to prompt the first tentative steps towards repentance. We might aid that as His servants, but only in so far as we, with all humility, count ourselves the first amongst sinners since as our Lord taught, we are not to judge. The deep soul surgery that is the mother of true repentance, only God can do that as the soul begins, painfully, slowly to open itself up to new and unwelcome truths about itself as a prelude to genuine forgiveness and new life.

The word most frequently used in the New Testament for repentance is "metanoia." It means an "about turn" ... a revolution in our attitudes arising from a change of mind and heart and a return to God. When we repent in this way we gain both self knowledge and self mastery by the grace of God and we are well on the way to recovery. Avoid the issue, however, close our eyes and stop up our ears to the truth and we are dead already. Turn to God and live; such might be a simple summary of the gospel message.

What We Need to Do

I will arise and go to my father, and will say to him, “Father, I have sinned against heaven and before you, ... [Luke 15:18]

The Orthodox Church has a very practical, loving and healing ministry for all the believers ... confession, the great healing sacrament. If you have come across confession before, either as an idea or in practice, you may be thinking about "sin lists," artificial or pathological guilt, judgementalism, formalism and the like. Nothing could be further from the truth when it comes to the Orthodox practice of confession before (not "to") a priest. The priest in the prayers says:- "I am only a witness ... " ... and so he is. The penitent stands before the icon of the Lord and His Cross and he unburdens his soul to the Saviour. Our Lord Jesus Christ only looks back with Infinite Love and Compassion and He heals that soul with his forgiveness and strengthens the change of heart with his grace. The person walks about of confession a free man or woman. The priest is there to facilitate the confession, gently prompting or maybe correcting distorted understandings but always allowing the person to talk more freely and honestly to God. All the Orthodox spiritual literature about confession speaks of it as "medicine" ... not in quasi legal terms at all. That person's relationship with God has to be put right, not just once but regularly for we all sin continually, far too readily in fact not to need confession.

Confession is not the whole story when it comes to repentance. Repentance has to be seen in the context of wider spiritual guidance. We need that guidance because we sometimes deceive ourselves through sin and we then fail to think and act for the highest good of ourselves and others. There is a proverb in the legal profession going back centuries:- "Whosoever is his own counsel has a fool for his client." The same applies in the spiritual life. Orthodox Christians have (if they can) spiritual fathers and mothers who will provide such wise and good counsel based on their ability to listen to their charges, their own hearts and God. It is often more difficult, obviously, to find such a person in non-Orthodox societies but it is always worth the effort if such a person may be found.

Key Principle

Repentance is the gateway to life, freedom and God. Knowing how to repent comes through experience and good counsel.

Key Question

How do I see myself before God? How do I see God before myself?

Source: http://www.orthodoxresource.co.uk/christianlife/repentance.htm

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