The Catalog of Good Deeds

In recent years there has been a renewed emphasis on the cycle of the liturgical year. The traditions of an earlier age are being presented to the contemporary membership of our churches in an attempt to bring a spiritual element to the cycle of daily life, which has become so secularized.

One of the most important seasons to be re-discovered has been the season of Advent, the fast before the celebration of Christmas. Advent, the Western name of this fast period, comes from the Latin verb "advenire" meaning "to reach" or "to arrive at." Advent is the preparation for the arrival of the Messiah in the birth of the Christ Child.

Among Western Christians the Advent season begins on the fourth Sunday before Christmas and ends on Christmas Eve. The four candles of the Advent wreath represent the four Sundays of Advent. Advent also marks, for Western Christians, the beginning of the Church year.

The season of Advent, or as it is most often referred to in the Orthodox Liturgical books, the Nativity Fast, begins in the Orthodox Church on the day after the Feast of the Apostle Philip, November 15th. In fact, it was popularly referred to by Carpatho-Rusins as Philipovka, that is "Philip's Fast." According to legend, St. Philip the Apostle called down the wrath of God upon those who were torturing him to death. As a penance for presuming on the vengeance of God, it was revealed to him by an angel that he would not enter paradise until forty days after his death. Philip then sent word to the other living Apostles and begged them to fast for forty days after his death. The Canons attributed to St. John the Faster, the sixth century Patriarch of Constantinople, do in fact refer to this fast as the fast of St. Philip.

While it is entirely possible that this fast began as a popular custom not necessarily associated with Christmas, it is more likely that the forty day fast grew out of an attempt to imitate the fast of Great Lent preceding Pascha. Although it was only in the fourth century that the Feast of the Nativity of Christ was celebrated by itself on December 25th, from its inception it was seen as a feast only rivaled by the Resurrection. The celebration of the Incarnation of the Word of God provided an excellent forum for the Churchmen of the late fourth and early fifth centuries to attack the then rampant heresies of Arianism (denial that Jesus, as the "Word" of God, was of one essence with God the Father) and Monophysitism (denial of the effective presence of the human nature in Christ).

The Advent Fast, just as with the Lenten fast, developed from popular piety reflecting on the Scriptural fasts. However, unlike the Lenten fast, which was soon regulated by the Church in terms of its severity and duration, the Advent fast's severity and duration were for many centuries governed by local custom and tradition. It was not until 1166 that a church council meeting in Constantinople fixed the length of the fast at forty days. However, the famous Canonist and Patriarch, Theodore Balsamon of the Great Church of Constantinople (1185-1204), noted in interpreting this council that only monastics were obligated to keep the forty days and that lay people might shorten it to only seven days.

It is interesting to note that unlike Great Lent, with its Canon of St. Andrew of Crete, Presanctified Liturgies and Lenten Triodion, the liturgical life of the Church scarcely notices the existence of Advent. The Sundays are observed as "Sundays after Pentecost" and there are no special services prescribed. The approach of Christmas is mentioned only on the two Sundays directly preceding it, although the Christmas Canon (Christ is Born, glorify him...) is sung as a refrain at the Matins for the Presentation of the Mother of God on November 21st and also on St. Nicholas Day on December 6th.

One of the perpetual questions that is always asked at this time of year is, "when is it proper to sing Christmas Carols or decorate for Christmas." Unlike the Fast of Lent, which is really a preparation for Holy Week, the Nativity Fast is one of joyful expectation. As mentioned above, the Church begins to sing "Christ is born, glorify Him!" already on November 21st (December 4th). There is nothing wrong or inappropriate about decorating or singing the traditional Kol'jady after the fourth of December (or November 21st on the New Calendar). Unfortunately, since Matins has been discontinued in many of our churches, this refrain is no longer heard. This fact, coupled with the feeling in many "Old Calendar" parishes that to decorate the Church or to sing the Kol'jady before Christmas Eve will somehow mean that the Calendar is being changed, often leads to the practice of refusing to do anything that pertains to the Nativity until after December 25th.

Besides singing the Christmas Canon at Matins, the Kontakion of the Preparation for the Nativity is to be sung on the Sunday after the Feast of the Presentation of the Mother of God and to continue through the Advent season until the Nativity. In some parishes the custom still exists of having either Paraklis' or other devotions to the Mother of God during the Advent season. However, these are considered "paraliturgical" services that are celebrated out of piety. They are not formally prescribed by the Church.

The tremendous influence of monasticism after the fall of Constantinople in 1204, certainly contributed to the observance of the forty-day Nativity Fast by all Orthodox Christians, whether they were monastics or not. In light of the gross materialism of the secular Advent - the Christmas shopping season - the season of Advent has a valuable place in our spiritual lives. Through this season's emphasis on prayer, fasting and charity, the spiritual reality of Christ's Incarnation is brought to bear on our daily lives, thereby preparing us to welcome the Messiah into our hearts at time of His Advent.

Fr. Lawrence Barriger

Source: http://www.acrod.org/readingroom/spirituallife/7161

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Stained Glass Christmas Stocking Tree Ornament

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This small Christmas stocking is a colorful and original gift that creates the atmosphere of the feast. This Christmas Stocking pendant will be an ideal decoration for your home or a gift for your relatives and friends. This pendant is made from color stained glass and handpainted with unfired paints. If handled with care, all products made from glass will last almost forever. Decades after they were made, their colors don't fade. Humidity, temperature fluctuations or exposure to sunlight won't damage them. Click here to order this handmade glass gift and support the ministry of St.Elisabeth Convent.

Fused Glass Colorful Star

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As a rule, stars shine only during the night, and their light is cold and remote. Here is an unusual colorful star made from stained glass. When the rays of sun touch this pendant, the star comes alive, shines, and sparkles. May be painted with unfired paints upon request. It will make an excellent decoration for your home or a nice gift for your loved ones. Order this unique gift here.

Fused and Stained Glass North Star Candleholder

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An incredibly beautiful candle holder with a pattern that shows the North Star. This item is slightly concave, which is why its edges are raised and bent in an elegant manner. It may also be used for keeping small objects and jewelry. This candle holder is made from transparent and color glass and glass beads. Pieces of glass are fused together in a special kiln to make an amazing gift. Order one here.

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This handmade tea set from our ceramic workshop is decorated with images of flowers. Teapot: 430 ml (14.54 oz) capacity. Cup, which is located right under the teapot: 400 ml (13.53 oz) capacity. A wonderful gift for you or your loved ones! Click here to order one today.

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Panel Picture "Christmas"

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Everyday Saints and Other Stories

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"It was a warm September evening, as we, the still-young novices of the Pskov Caves Monastery near Pskov, were strolling about the corridors and galleries of the ancient monastery walls, making ourselves comfortable, looking out high above its gardens and fields. As we talked, we began reminiscing about how each of us had come to be at the monastery. And the more we listened to each other, the more amazed we became..." Click here to order one book today.

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Handmade Ceramic Candleholder in the Shape of aChristmas Tree

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Handmade Ceramic Christmas Star Candleholder

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This candleholder for one candle from our ceramic workshop is made in the shape of the Christmas star. Decorated with a colorful floral ornament. A wonderful gift for you and your loved ones! Preview the gift here.

Church Shaped Candleholder

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In the lists of the Twelve disciples who are recorded in the New Testament, the name Matthew is mentioned. He calls himself this in the list of disciples he quotes in his Gospel (Matth. 10, 3), and also in the narrative of his call to the role of apostle. In the narrative of his call, he talks about a man who was sitting at his tax booth, which is why he calls himself “Matthew the Tax-Collector [Publican]”. In Mark’s Gospel (2, 4), this tax-collector is called “Levi, the son of Alpheus” and in Luke’s (5, 27) he is called simply “Levi”. We should mention that in the list of disciples, the apostle James is also called “the son of Alpheus”, but he was not Matthew’s brother. Had he been, this would have been mentioned in the Gospels, as is the case with other apostles who were brothers, such as Peter and Andrew, and James and John.

Matthew the tax-collector and Levi are the same person [in this instance]. The name Matthew, which he received after the call from Jesus, means “Gift of God”. It is a contraction of the Hebrew Mattityahu. At Matth. 10, 3, Tatian adds “also the Lebbaeus”. We do not know when or why the Lord gave him the name by which he is now best known in the Church. Out of respect for their fellow apostle, neither Luke nor Mark mentions Matthew’s profession, because tax-collectors were hated. Matthew himself, however, reports that the Lord “saw a man called Matthew, sitting at the tax-booth”, that is a man already known as Matthew. As Saint John Chrysostom notes: “The apostle is deserving of admiration for not concealing his former life, and also giving his name, which the others concealed with another appellation”. The apostle does not deny his former life, but acknowledges his alteration after being called. This demonstrates his humility.

Matthew lived in Capernaum, a city that belonged to the jurisdiction of Herod. As a clerk, he would have been in the service of some larger employer who had paid the tax revenues of the city, or even the region, to the Romans and then had the right to keep whatever monies he had raised. Matthew would certainly have known the Aramaic spoken by the Jews in the area, and Greek as well.

When the Lord said: “Follow me”, he left immediately, abandoning everything without hesitation This indicates that he already knew and respected the Lord. He, too, belonged to the tax-collectors who approached the Lord and concerning whom the Pharisees condemned Him for being “a friend of tax-collectors” (Luke 7, 35; 15, 1). Matthew must have been a rich man. This is apparent from the fact that he had his own house. It was there that, to celebrate his call and the abandonment of his profession, he gave a farewell meal, to which he invited a good many people. It is not clear from the Gospels whether he, too, was a disciple of Saint John the Baptist, as other disciples of Christ seem to have been.

After his call, he was not prominent among the circle of disciples. Not when the Lord was alive, nor after the resurrection. His name is not mentioned anywhere in the New Testament [except as we have indicated above]. This was almost certainly because of his humility. Clement the Alexandrian provides us with details of his strictly ascetic life: “ For the Apostle Matthew ate cereals, nuts and vegetables, without meat”.

Clement, Efsevios [Eusebius] and Irinaios [Irenaeus] report that, after the Lord’s resurrection, Matthew preached Christ for about eight years to the Jews.

It was here that, between 60-66 A.D., he wrote the Gospel, originally in Aramaic, and then either translated it himself or had it translated into Greek [There is also a school of thought that the Gospel was written first in Greek. While it is certainly true that some of the expressions are Hellenized versions of Aramaic equivalents, it is not possible to know whether this is because of the translator or because they had passed into the ordinary Greek of the region and were therefore included in an original text. Rather like using, say, “a blank slate” [tabula rasa] in English. WJL]. It contains narratives of the events in the life of the Lord and also teachings which He used in His catechesis. Irinaios is the first to mention that “the Gospel according to Saint Matthew was written to the Jews”, meaning that the recipients were Jews who had become Christians or, as Origen says: “those who believed from Judaism”.

The purpose behind the writing of the Gospel of Saint Matthew was to make manifest that Christ came “from the seed of Abraham”, which is why the narrative begins with His nativity. As Saint John Chrysostom says: “He wanted nothing more than to show that He was of the seed of Abraham and David… for nothing would soothe a Jew so much as to know that Christ was the descendant of Abraham and David”. This is why he selects important events in the life of Christ, compiles His sayings and presents them in such a way that they demonstrate that Jesus Christ is, indeed, the Messiah Who was foretold for the Jews. By quoting the prophecies of the Old Testament, he makes it clear that they were fulfilled in the person of Christ.

As for his later activities, we cannot regard what has been handed down to us as either accurate or historical. Rufinus, Gregory the Great and the Church historian Socrates, all declare that he went to Ethiopia. Paulinus of Nola mentions that he converted the pagan Parthians to Christ, while Saint Nikodimos the Athonite declares that: “later he was put to death by fire by the infidels”, in Ierapolis, in Syria. It may be that this is confirmed by a verse in his Life: “‘Jesus You also save tax-collectors; grace belongs to You’. This is what Matthew cried, when he was in the midst of the fire”.

By the prayers of Your apostle, God, have mercy upon us. Amen.

Source:http://pemptousia.com/2014/11/a-tax-collector-apostle-and-evangelist-saint-matthew-16-november/

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