The Catalog of Good Deeds: Quick Facts

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Wedding rings have a very long history. For instance, they are mentioned in Genesis, the first book of the Old Testament, “And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand…” (Gen. 41:41, 42). According to this text, a ring symbolized that something or someone belonged to somebody else. Here we see that Joseph becomes one of Egyptian officials — a cog in the machine of Pharaoh’s power. This system confers certain power to him within the scope of his duties. The ring passed from the Pharaoh to Joseph symbolizes the confirmation of this pact.

We encounter a similar phenomenon — this time in a spiritual context — in the New Testament parable of the Prodigal Son: “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet” (Luke 15:21, 22). That was how the Holy Fathers interpreted this passage:

The father is God. The son is the fallen human race. The best robe is that of the Baptism. The ring is the symbol of the restoration of the union between God and man. The shoes on his feet are the New Testament, the commandments and laws of which make it possible for us humans to walk, i.e., to live. Here, like in the Old Testament, a ring is a symbol of belonging and ownership. This time, it’s God who restores his image and likeness in the human being and re-adopts him as his son.

Wedding rings were first used in the Roman Empire. They were a visible sign of the civil contract between the newly-weds. It meant that the man now belonged to a certain woman, and the woman to a certain man. This tradition is alive even now. Rings are a symbol of belonging.

A priest is a person who belongs only to God, so he can not belong to anyone else. The Sacrament of Priesthood can be compared to the Sacrament of Matrimony in a certain sense. A nominee for priesthood has to walk around the Holy Table three times, just like the newly-weds, who walk around the central analogion with the temple icon or the icon of a feast in the nave. At this point, the chants sung during the Sacrament of Priesthood are the same as the chants sung during the Matrimony, namely: Holy Martyrs; Glory to You, O Christ Our God; Isaiah Rejoice… It symbolizes that the priest’s soul is married to God and forever belongs to him. It is the service of the Lord that will be the priest’s main purpose in the future. It is emphasized by the fact that a new priest is allowed to hold the paten with the Body of Christ after the Transubstantiation of the Holy Gifts. It is Jesus and only Jesus that the priest will serve throughout his whole life. This ministry bestows a lot of grace on the priest but it requires all his energy and time, too.

The sacred vestment that a new priest wears shows that our Lord Jesus Christ will cover him with his grace and act through his hands. A podriznik symbolizes purity, an epitrachelion symbolizes the gifts of the Holy Spirit that the priest uses to carry out his ministry and perform the Sacraments; the belt symbolizes the Lord’s power; the cuffs are a symbol of the Lord’s chains and the fact that God acts through the priest’s hands; the phelonion is a symbol of the Holy Shroud, which points at the Lord’s Passion and at the same time means that the priest is vested with Christ. This is an exalted and a terrifying ministry to be an intercessor between God and the people. It demands total commitment, self-denial, and dedication.

That is why a priest can marry only before he’s professed into priesthood. As soon as he is laid hands on, the new priest is dedicated to God. Of course, it doesn’t mean that a married priest can stop taking care of his family. He has to provide for his home church but this is his auxiliary task, the primary one being that of serving God.

This is why Russian priests don’t wear wedding rings. Their sign of belonging are their pectoral crosses. This is to Whom they fully belong.

Naturally, you may ask: how does a priest’s wife and children deal with it? It’s striking that (I’m judging by my personal experience now) the more zealous you are in your ministry, the better environment there is going to be in your family. The Divine grace miraculously pours into the priest’s family in abundance, binding it together with love.

So the priest’s spouse keeps his wedding ring. For instance, I’ve seen wives of some priests wear their husband’s rings on their fingers or necks, like a decoration.

Aside from what has been said, there is a technical side to the fact that Russian priests don’t wear rings. Crumbs of the Body of Christ or the particles taken out of prosphoras during the Proskomedia can get under the ring and later fall to the ground, God forbid. This is sacrilege.

Dear brothers and sisters, I dare hope that I’ve unveiled some secrets of our lives as priests. Believe me, the life of a priest is wonderful!

Perhaps, the most important impression that I have got out of my personal experience as a priest is that the Lord is really the Living I Am who revealed himself to Holy Prophet Moses in the Burning Bush. Every time I stand in front of the Holy Table during a Divine Liturgy or perform other Sacraments, I am convinced of it.

By Fr. Andrei Chizhenko

Translated by The Catalog of Good Deeds

An essential key to making a successful pilgrimage, whether an outward or an inner pilgrimage, is repentance. We all of us at one time or another, to one degree or another, feel some sorrow or regret about our sins and failings. But true repentance is much more than regret.

In October of 1888 the Grand Duchess Elizabeth, not yet an Orthodox Christian but still a Lutheran, went on pilgrimage to the Holy Land with her Russian Orthodox husband, the Grand Duke Serge Alexandrovitch. From Jerusalem she wrote the following to her grandmother, Queen Victoria of Britain:

“My very dear Grandmama,

“All our journey we have had very little time for writing letters, but having a quiet morning I use the opportunity of sending you a few lines from this Holy Town. It is such an intense joy being here and nay thoughts constantly fly to you all, praying God to bless you with every possible blessing…. It is such a dream to see all these places where Our Lord suffered for us and such an intense comfort to have been able to come to Jerusalem …. one can quietly pray and recall all that, as a little child, one already heard with such religious awe.” (Quoted in Lubov Millar, Grand Duchess Elizabeth of Russia: New Martyr of the Communist Yoke)

Grand Duchess Elisabeth in Jerusalem

In today’s world, especially in Europe and America where there is a certain amount of affluence, individuals and families do not go “on pilgrimage”; they “take vacations.” They go skiing, or they go to Disneyland, or they travel as tourists to see some interesting — but usually non-Orthodox, non-religious — places and sites. Our forefathers in the old countries, however, knew nothing about such things as vacations; they only knew about pilgrimages. They lived longing for the day when they could go on a pilgrimage to the shrine of some wonderworking icon or a saint. This was their concept of a vacation — something that would nourish the soul rather than give rest to the body, for the body, they knew, would soon disappear into the grave, when the soul would go on into eternity and there find its reward or punishment, according to the way of life it had led with the body on this earth.

The title of this article is “What is a Holy Pilgrimage?” Such a title suggests that there is such a thing as a “holy” pilgrimage as opposed to an “unholy,” profane, or secular journey.

The English word “holy” comes from the Middle English, halig, which is derived from the Old English, hal (hail), which means “whole” or complete, not divided or broken up. This seems to reflect the Savior’s own command to us, that we be perfect, even as your Father Who is in Heaven is perfect (Matt. 5:48). He could as well have said, “Be ye holy, even as your Father Who is in Heaven is holy.” Or “Be ye whole…” (Our English word “heal”–as when the Lord healed the paralytic–comes from exactly the same Old English term for “whole” and “holy.”) So, by “holy” we commonly mean something or someone that is exalted or worthy because it is perfectly good and righteous or filled with virtue. We also use the word “holy” interchangeably with “divine” or “heavenly”; thus, we say “Holy God,” or “the Most Holy Mother of God.” A less common but very useful word is “hallow,” which also comes from the same root as holy and whole, but means something that has been made holy or is set apart for holy use. Thus, we sometimes speak of a shrine as a “hallowed place.”

All of these words – whole, heal, hailow – are therefore closely related in English to our word “holy.” The whole aim of our life is to become holy, that is to become saints, to achieve union with God. Now we come to the word “pilgrimage.” This word comes from the word “pilgrim”; for our purposes a pilgrim is one who journeys to a shrine or holy place, perhaps the shrine of a saint, or a church containing a great wonderworking icon, or a monastery. This word derives from the Latin peregrinus, which means “foreigner,” and from this we get our fine old English word, “peregrinate,” seldom used nowadays, which means simply to walk or travel, especially on foot. A “pilgrimage,” then, is the journey or path that a pilgrim takes to a shrine or sacred place. It can also refer to the course of our life here on earth, about which I’ll speak more in a moment.

When we talk about a “holy pilgrimage,” we mean, then, some activity or behavior or action–namely, going somewhere very special in a churchly sense, a place that is very holy and tends to draw us towards grace, towards God and towards goodness. It is a movement forward, ultimately in the direction of God. A holy pilgrimage is something which is “set apart” and different from our normal day-to-day activities; it is supposed to be something “other-worldly.” Bishop Ignatius Brianchaninov, in his book, The Arena, tells us that the term “world” means “those people who lead a sinful life opposed to the will of God, who live for time and not for eternity.” Quoting Saint Isaac the Syrian, Bishop Ignatius also explains that “when we wish to call the passions by a common name, we call them the world.” He further explains that “the passions are the following: love of riches, desire for possessions, bodily pleasure.., love of honor which gives rise to envy, lust for power, arrogance and pride of position, the craving to adorn oneself with luxurious clothes and vain ornaments, the itch for human glory which is a source of rancor and resentment, and physical fear …. In brief,” he points out, “the world is the carnal life and the carnal mind.” And it is precisely this which the pilgrim flees, which the pilgrim seeks to turn his back on...

Read the full article here: http://www.pravmir.com/holy-pilgrimage/

Cross processions in Russia have a vibrant history and are hugely popular. So much so that 60,000 Russians are willing to walk 100 miles to honor religious occurrences.

On holidays and special occasions, Russian believers will all suddenly empty out of the church and proceed outside, whether it’s swelteringly hot or snowing, and follow the cross and the priests... sometimes for a walk around the church, other times for hundred-mile hikes.

Cross processions are a traditional and very popular part of Russian Christianity. The tradition dates back to the Byzantine empire in 400 AD when saints organized night processions around Constantinople to help protect the city from the heretics of the day.

The clergy leads the procession with a cross, a Bible, and religious banners. Behind them, the crowd follows, singing religious hymns and sometimes carrying candles. The procession makes frequent stops to pray (and sometimes get sprayed with holy water).

Russians love the tradition. Sometimes cross processions are held to celebrate church holidays, such as Easter when the procession occurs at midnight. Everyone in the church files out and walks around the church three times, singing resurrection hymns. The empty church symbolizes the empty tomb of Christ.

Some monasteries have daily processions in the evenings. Monks walk around the perimeter of their monastery with candles. After they return to the gates of the monastery and re-enter it, the monastery is locked for the night. This procession is believed to protect the monastery from all evil and turmoil for the night.

There is another, especially popular, type of cross processions that reenacts spiritual journeys of saints or miracle-working icons. One of the most famous ones is a 92-mile walk to the place where, in 1382, the Velikoretsky miracle-working icon of St. Nicholas was found.

Though the icon itself disappeared during the 1930s and the Soviet Regime outlawed cross processions, pilgrims continued coming. Despite the danger of being harassed, arrested and some even executed, unofficially, the tradition continued throughout the entire Soviet period. In 1990, it was officially reinstated. Today, the procession mobilizes up to 60,000 people and lasts a week. Nights are spent in the fields.

According to a famous Russian priest, cross processions are physical expressions of “one communal national faith and zealous prayer for help and grace.” Indeed, the immeasurable zeal of people who joyfully dedicate a week to communal, religious marches to glorify God is absolutely stunning and inspiring.

Source: https://russian-faith.com/explaining-orthodoxy/religious-marches-are-big-part-russian-christianity-n1075

When God created Adam and Eve, He gave them two commandments: (1) to tend and keep the garden, and (2) to abstain from eating the forbidden fruit. Both of these commandments were ways of practising asceticism. There were further instances of asceticism in the Old Testament, for example, with Jonah and the Ninevites.

In the New Testament, we read about the ascetical life of St John the Baptist. Christ Himself fasted for forty days prior to starting his ministry, and at other times, he would retreat at night to pray. He had stated that his followers were to fast as well (Matthew 9:15). The early Christians also gave emphasis to fasting and prayer (e.g., Acts 10:30, 13:2-3, 27:21). Asceticism was taken up in full fervour by those who left the cities to go to the deserts as monks, nuns or hermits. Countless Saints have been formed by the ascetic tradition, which has been preserved in the Orthodox Church.

But what is asceticism? Asceticism consists of spiritual labours that include prayer, fasting, prostrations, vigils, hardships or canons of various sorts, and contemplation. Acts of asceticism combine physical undertakings in conjunction with focusing the heart and mind towards God. Why fast? Why subject the body to such exercises? How does asceticism help? And is it just for monks and nuns? The purpose of our lives is deification, which means to become saints. In order to be deified, we need to be illumined with Christ. And in order to be illumined, we need to be cleansed from our spiritual stains; those blotches on our souls separate us from the love of God.

Those stains are our sins; our bad habits and evil inclinations. Ascetic practices are the methods of cleansing our hearts. They are our gymnasium; the training program for the spiritual Olympics, which is the great and final judgement. They are the true and trusted method of cleansing the body, mind, heart and soul. Asceticism is the antidote to the idolatries of materialism and egotism that pervades our contemporary life.

Asceticism is not the goal of the spiritual life but simply the method. Asceticism is not about building “points” or achievements of spiritual feats; such an approach often leads to pride. Instead, it is the product of our repentance. We remember the example of Zacchaeus, whose repentance was realised though his almsgiving and hence his personal deprivation. And just as an athlete requires a coach to guide them to train and preparing correctly, any ascetical endeavour requires spiritual coaching. These coaches are our spiritual fathers.

Without such guidance, our ascetical efforts are likely to miss the mark. Whilst monks and nuns have very specific methods of asceticism, we too can benefit from the ascetical phronema, or mindset. We can try and live simply, without excesses. We can try to observe the prescribed fasts of the Church. We can attend Church services as much as possible. We can practise almsgiving. We can familiarise ourselves with the prayer rope (κοµποσκοίνι) and the Jesus Prayer. And as stated, these efforts need to be guided by our spiritual father.

When done properly, asceticism gives us the wings to soar into the embrace of God’s love. We thus pray that the good Lord inspires and guides us to espouse an appropriate ascetical phronema. Amen.

Source: https://www.lychnos.org/why-does-the-orthodox-church-value-asceticism/

In the Orthodox Church, Holy Communion is administered to communicants using a special spoon. Some have asked, doesn’t the 101st canon of the Council of Trullo forbid the use of Communion spoons? And why are the laity not allowed to receive Communion in the hand and from the chalice, as they did at the time of the Ecumenical Councils? Fr. John Whiteford answers these questions about the use of Communion spoons in our Orthodox Liturgy.

The canon in question has nothing to do with Communion spoons. It addressed the practice of some people who, rather than receive Communion in the hand, as was the practice at that time, would make vessels of their own, and would receive Communion in these vessels, thinking it was more pious than to receive it in the hand. Some may also have used these vessels to take some of the Eucharist to their homes. This practice was specifically prohibited by that canon:

“The divine Apostle loudly proclaims the man created in the image of God to be a body of Christ and a temple. Standing therefore, far above all sensible creation, and having attained to a heavenly dignity by virtue of the saving Passion, by eating and drinking Christ as a source of life, he perpetually readjusts both his eternal soul and his body and by partaking of the divine grace he is continually sanctified. So that if anyone should wish to partake of the immaculate body during the time of a Synaxis, and to become one therewith by virtue of transessence, let him form his hands into the shape of a cross, and, thus approaching, let him receive the Communion of grace. For we nowise welcome those men who make certain receptacles out of gold, or any other material, to serve instead of their hand for the reception of the divine gift, demanding to take of the immaculate Communion in such containers; because they prefer soulless (i.e., inanimate) matter and an inferior article to the image of God. In case, therefore, any person should be caught in the act of imparting of the immaculate Communion to those offering such receptacles, let him be excommunicated, both he himself and the one offering them.”

The practice of distributing the Eucharist to the laity with a spoon became the norm because of the practical issue of laity accidentally dropping particles of the Eucharist when communing. If you pay attention when people come up to kiss the cross at the end of the liturgy, and receive the antidoron, you can’t help but notice that there are almost always crumbs on the floor. We should of course make every effort to avoid this, of course, even when it comes to antidoron, but when it comes to the Eucharist, this is an infinitely more serious problem.

The clergy still receive Communion in the hand, and drink directly from the chalice—and they have the benefit of having the Holy Table to do this over, so that if something falls, it falls on the Holy Table, and can easily be consumed. However, even in the Altar, and despite the usual care that is exercised, accidents sometimes still happen. Such things are far more likely to happen outside of the altar.

If we believe that the Church is guided by the Holy Spirit, we have to believe that when it makes a change, like the introduction of the use of Communion spoons, there is a good reason for it. There are those who selectively advocate some ancient practice be revived because, “this is how they did it in the early Church,” but they usually do not advocate a return to the strict penitential system that they had in the early Church. Those who joined the early Church did so at a time when doing so could easily result in their martyrdom, and they were held to a very high standard, and so there are practices that made sense in that context that do not work so well in the context of a Church in which many people, unfortunately, grow up in the Church with a much lower level of piety.

We don’t have to speculate about the results of returning to this practice in our time. We can look at what has happened in the Roman Catholic Church after Vatican II when they began to allow laity to receive Communion in the hand. The result was not an increase of piety, but just the opposite. I know of a pious Roman Catholic who says more cockroaches receive first Communion each week than people, because particles so routinely drop to the floor—and most people do not seem to be concerned about it, either.

No less than Pope John Paul II observed:

“In some countries the practice of receiving Communion in the hand has been introduced. This practice has been requested by individual episcopal conferences and has received approval from the Apostolic See. However, cases of a deplorable lack of respect toward the eucharistic species have been reported, cases that are imputable not only to the individuals guilty of such behavior but also to the pastors of the church who have not been vigilant enough regarding the attitude of the faithful toward the Eucharist” (Dominicae Cenae 11.9).

The wisest course for us is to humbly accept the Tradition as we have received it, and to trust that what the Church has established is for our salvation.

By Fr. John Whiteford

Source: https://preachersinstitute.com/2016/04/02/orthodox-communion-spoons/

The church is not a kingdom of this world, it is a ship of salvation. And this is underlined from every side and every detail. This also includes the vestments of the clergy.

If you see a tall bearded man in black long robes with a cross walking along the street you immediately understand that it's a priest. You see a bishop in full vestments at a service and you think - here he is, truly resembling the Lord in His majesty and glory.

But priests and bishops didn't always look the way they do now. Vestments would change overtime, certain objects which were regular items began to have a sacred meaning and received a corresponding dogmatic understanding and finally became a part of the tradition of the church. Here are 5 interesting facts about vestments:

1. The Mitre - a burial napkin or the crown of thorns of Christ?

This is that instance when a number of theological interpretations given on the subject of vestments by the Church, would not even come to mind of person who is new to the church. The Mitre is often symbolically associated with the crown of thorns places by Pilate’s legionaries on the head of the Savior or with the burial napkin- a special piece of cloth that covered the head of Christ during His burial.

However when looking at the beautiful, lavishly decorated crown on the head of a bishop or an archpriest, you begin to think of it as more of a symbol of spiritual power than as an item attributed to the Passion of the Lord or even a funeral veil. Such an understanding can be justified with another symbolic interpretation which centers around the liturgical band worn by the first bishop of Jerusalem, James, who was the Brother of the Lord or to the headdress of the high priest.

Also the mitre serves a prefiguration of the golden crowns, with which the righteous will be wedded in the Kingdom of Heaven.

In the Russian Orthodox Church, mitres are also given to priests - as a particularly high honor and as an award. Such priests are referred to as mitred priests. The hierarchical mitre is distinguished from that of a priest by having a small cross on top.

It is interesting that in the Alexandrian Orthodox Church, even altar servers are allowed to wear a mitre, the Catholic pope wore a tiara (a certain version of a mitre) with three crowns until the second half of the 20th century. It served as a symbol of his triple authority over the Vatican and the whole Church (one of the primary reasons which lead to the Great Schism in 1054) and supreme authority over the sovereigns of Europe.

2. The interesting top of the Russian phelonion.

The theological interpretation of this part of the priest’s top vestment can be compared to the bishop’s omophor: the priest is the good shepherd who zealously watches over the flock entrusted to him by the Lord and who is not ashamed to place the lost sheep upon his shoulders.

If we compare the Russian phelonion with the Greek (in the photo two priests in Russian and one in Greek), we will see that there is no top collar on it...

Why is this? Because in Greece, churches are located in a warm climate that extends even through the wintertime, but before there was indoor heating the Russian churches could get very cold. Until the XVII century, Russian churches were not heated and in the wintertime they were filled with cold draft winds. Even the parishioners would attend divine service in fur coats.

That is when the stiffened or standing collar appeared on Russian phelonions. It was minimal protection at least so that the priest’s neck would be protected from cold drafts. Some even attributed the growing of long hair or having a “tail” as an additional protection from the inclimate weather.

3. Sulok (Crosier mantle) on the Bishop’s staff.

This particular vestment piece is most commonly seen in Russian Orthodox churches and can also be attributed to the cold climate.

Liturgical staffs were often made of precious metals. Keeping this in mind, bishops would often have to serve outdoors. One such example can be the blessing of the water during the Feast of Theophany. Obviously, touching the cold metal at the same time would be quite unpleasant.

This is why in the middle of the XVII century, a sulok was invented - a special rectangular fabric which would be folded in half and tied under the crossbeam of the staff. The lower part separated the bishop's fingers from the cold metal, and the upper part protected the bare hand from the frost.

With the passage of time, the sulok became a common church decoration, and sometimes as an award to the hierarch. Today the situation is different because all Russian bishops have them on their staffs, and the staff without a sulok is designated only for the patriarch.

In terms of its theological meaning the sulok symbolizes the Divine grace that covers the human infirmities of the bishop while in charge of the Church.

4. Limited to black undercassocks?

Among the majority of Russians, for some reason, there is a common opinion which exists that priests’ undercassocks(cassocks) need to be black and only black ... Just like Henry Ford cars.

This is far from the truth. Black cassocks are worn, mostly by monks. This color of vestments symbolizes repentance and sorrow for the committed sins (therefore, the black liturgical vestments are used during Lent), and monasticism - the rank of those who are repenting.

Married (also called "white clergy") priests are free to choose the color of their undercassocks and in everyday life can wear various colors including black, gray, light gray (almost white) or purple.

At the same time, since the XVII century, there was a tradition among priest from Cathedrals and church located in large cities which entailed wearing cassocks that would match the current feast day color . Accordingly, they are red or white(on Pascha), green (on Pentecost), blue (on the feasts of the Theotokos), white (for the Transfiguration of the Lord and other feasts of the Lord) and gold and all other symbolic colors in the Orthodox Church.

5. Are there priests without a cross?

When it comes to the Russian Orthodox Church then the answer is definitely not. We are all used to the fact that the priest, even if outside of the church, still wears vestments that we can call the bare minimum - pectoral cross and cassock.

But until the end of the XIX century, the priests' crosses were an exception rather than a rule.

Until the eighteenth century, only bishops had the right to wear pectoral crosses. The cross on their chest served as an indication that they are servants of the Lord Jesus Christ, who suffered for our sins, must have Him in their heart and follow His example.

In the late XVIII - early XIX century priests were awarded crosses only in special cases. A decree of the Holy Synod on February 24, 1820, grated Russian priests serving abroad to wear special gold crosses given by the Czar. Sometimes they were also allowed within the country for priests with high honor and as an award.

If we look at the portraits of the priests from the Crimean War, we can see that some of them have 1-2 crosses on cloth tapes over their chests. These crosses were awarded for valor and given only to those priests who served within the military.

Around the same time we begin to see modern crosses with decoration which served as a award that bishops would give to clerics of their dioceses.

Therefore a priest from the 18th century would not have any pectoral crosses, and by the nineteenth century a priest could have up to 4 such crosses.

Finally, in 1896, Czar Nicholas II, signed a decree on May 14, which introduced a priestly pectoral cross as a "sign of the distinction for every priest and hieromonk." This customary silver eight-pointed cross has since been given to every new priest during his ordination.

Over the years and various merits, it could be replaced by a four-pointed golden cross and then, in turn, with a cross with decorations, in accordance with the will of the bishop.

Nowadays we can also come across an additional cross but only as a special award given personally by the patriarch. It is distinguished by the shape which includes rays of light and has a mitre on its top.

Translated by the Catalog of Good Deeds

Source: https://pravoslavie.fm/interested/pyat-lyubopytnykh-faktov-iz-mira-svyashhen/

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Why Russian Orthodox Priests Don’t Wear Wedding Rings?

What is a Holy Pilgrimage?

The Role of Cross Processions in Orthodox Christianity

Why Is Asceticism so Important in Orthodox Tradition?

About the Usage of Communion Spoons in Orthodox Tradition

5 Curious Facts about the Vestments of Orthodox Clergy

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