The Catalog of Good Deeds

Speaking in Tongues, "Glossolalia," a popular practice with many Churches today, is a phenomenon which can be traced to the days of the Apostles. A decade ago, Speaking in Tongues was encountered only in Pentecostal Churches, Revival Meetings, Quaker gatherings and some Methodist groups. Today, Glossolalia is also found in some Roman Catholic and Protestant Churches.

The Greek Orthodox Church does not preclude the use of Glossolalia, but regards it as one of the minor gifts of the Holy Spirit. If Glossolalia has fallen out of use it is because it served its purpose in New Testament times and is no longer necessary. However, even when used, it is a private and personal gift, a lower form of prayer. The Orthodox Church differs with those Pentecostal and Charismatic groups which regard Glossolalia as a pre requisite to being a Christian and to having received the Holy Spirit.

Serapion of Egypt, a fourth century contemporary of St. Athanasios summarized Eastern Orthodox theology:

"The Anointing after Baptism is for the Gifts of the Holy Spirit, that having been born again through Baptism and made new through the laver of regeneration, the candidates may be made new through the gifts of the Holy Spirit and secured by this Seal may continue steadfast."

Bishop Maximos Aghiorghoussis, Greek Orthodox Diocese of Pittsburgh and world-renowned Orthodox theologian on the Holy Spirit states it this way: "For Orthodox Christians, Baptism is our personal Paschal Resurrection and Chrismation is our personal Pentecost and indwelling of the Holy Spirit."

There are two forms of Glossolalia:

Pentecost Glossolalia happened this way: Fifty days after the Resurrection, while the disciples were gathered together, the Holy Spirit descended upon them and they began to speak in other languages. Jews from all over the civilized world who were gathered in Jerusalem for the religious holiday stood in amazement as they heard the disciples preaching in their own particular language and dialect (like in a United Nations Assembly). They understood!

Corinthian Glossolalia is different. St. Paul, who had founded the Church of Corinth, found it necessary to respond to some of their problems, i.e., division of authority, moral and ethical problems, the eucharist, the issue of death and resurrection and how the Gifts of the Holy Spirit operated. In chapter 12, St. Paul lists nine of the Gifts of the Holy Spirit, i.e., knowledge, wisdom, spirit, faith, healing, miracles, prophecy, speaking in tongues and interpreting what another says when he speaks in tongues.

Specifically, Corinthian Glossolalia was an activity of the Holy Spirit coming upon a person and compelling him to external expressions directed to God, but not understood by others. In Pentecost Glossolalia, while speaking in several different tongues, both the speaker and the listener understood what was uttered. The Glossolalia manifested in Corinth was the utterance of words, phrases, sentences, etc., intelligible to God but not to the person uttering them. What was uttered needed to be interpreted by another who had the gift of interpretation.

When the person spoke, his soul became passive and his understanding became inactive. He was in a state of ecstasy. While the words or sounds were prayer and praise, they were not clear in meaning and gave the impression of something mysterious. The phenomenon included sighs, groanings, shoutings, cries and utterances of disconnected speech, sometimes jubilant and some times ecstatic. There is no question-the Church of Corinth had Glossolalia; St. Paul attests to that and makes mention of it. But he also cautions the Corinthian Christians about excessive use; especially to the exclusion of the other more important gifts.

It appears St. Paul was questioned about the working of the Holy Spirit through the Gifts. Corinth was greatly influenced by Greek paganism which included demonstrations, frenzies and orgies, all intricately interwoven into their religious practices. In post Homeric times, the cult of the Dionysiac orgies made their entrance into the Greek world. According to this, music, the whirling dance, intoxication and utterances had the power to make men divine; to produce a condition in which the normal state was left behind and the inspired person perceived what was external to himself and the senses.

In other words, the soul was supposed to leave the body, hence the word ecstasy (ek stasis). They believed that while the being was absent from the body, the soul was united with the deity. At such times, the ecstatic person had no consciousness of his own.

The Corinthians of Paul's time were living under the influence of Dionysiac religious customs. It was natural that they would find certain similarities more familiar and appealing. Thus the Corinthians began to put more stress on certain gifts like glossolalia. No doubt the Apostle was concerned that their ties and memories of the old life should be reason enough to regulate the employment of Glossolalia. In chapter 14, he says:

"I would like for all of you to speak in strange tongues; but I would rather that you had the gift of proclaiming God's message. For the person who proclaims God's message is of greater value than the one who speaks in strange tongues-unless there is someone who can explain what he says, so the whole Church may be edified. So when I come to you, my brethren, what use will I be to you if I speak in strange tongues? Not a bit, unless I bring to you some revelation from God or some knowledge or some inspired message or some teaching."

Apostolic times were a unique period, rich with extraordinary and supernatural phenomena, for the history of mankind. The Lord God set out to make new creations through the saving grace of His Son, and implemented into perfection through the Holy Spirit. The Holy Spirit endowed men and women with many gifts in order to bring this about. One of its gifts during New Testament times was Glossolalia. But even from New Testament times, it would seem Glossolalia began to phase out. St. Paul, it seems, indicates later in chapter 14 that Glossolalia should be minimized and understood preaching, maximized. Justin Martyr, a prolific mid-century writer lists several kinds of gifts but does not mention Glossolalia. Chrysostom wrote numerous homilies on Books of the New Testament during the fourth century but does not appear to make mention of Glossolalia as noted in First Corinthians.

Many Christian writers, certainly the mystics, wrote about states of ecstasy during praise and worship, of seeing visions of God's heavenly kingdom, of what they perceived eternal life with Christ to be, of how the Holy Spirit spoke to them and through them, to others. But theirs was always understood, intelligible, comprehensible communication. Perhaps they could not describe in earthly and material frames of reference, what they saw and experienced, but they were conscious and fully aware of what was happening. They were not in some state of senselessness. Even the monks on Mount Athos who experience divine communication and have reached a plateau of holiness, do not speak in tongues. They speak in words that are intelligible and utter clear words in hymn and praise of God and His truth.

What then is the Orthodox Christian perspective on Glossolalia? The Orthodox Christian viewpoint on Glossolalia is based on St. Paul's words in chapter 14 of the same Epistle, "I thank God that I speak in strange tongues much more than any of you. But in Church worship I would rather speak five words that can be understood, in order to teach others, than speak thousands of words in strange tongues." (verses 18-19) In chapter 13 St. Paul says, "Set your hearts, then, on the more important gifts. Best of all, however, is the following way." Then St. Paul proceeds and shares with his readership the greatest gift of all - Love!

The Orthodox Church does not rule out Glossolalia. She simply does not regard it as one of the important ones. Better to "speak five words that can be understood ... than speak thousands of words in strange tongues." This is the Orthodox Christian viewpoint.

By Fr. George Nicozisin

Source: https://www.goarch.org/-/speaking-in-tongues-an-orthodox-perspective

Recently a letter came to Foma Magazine’s column entitled, “Questions to Priests”, addressed to priests’ wives instead of priests. It read, “I wonder if your magazine publishes articles such as, ‘I want to become a priest’s wife [in Russian: “matushka”, literally meaning “mother”]’, containing advice and recommendations of ladies who have already become priests’ wives, complete with counsel from the priests who have chosen them as their spouses. If you don’t, then it would be wonderful if publications on this theme could be written.”

We asked several pastors’ wives to answer this letter. Below is the answer of Anna Romashko, who is a priest’s wife and a mother of eight children.

***

It would be so wonderful if we could open a book, entitled “A Manual”, or even “The Ladder of Perfection”, which would describe in detail the ascent of a priest’s wife to the heights of prosperous life, providing detailed recommendations, illustrative examples, and all the qualities required for becoming a pastor’s better half. Or if we could have a sort of, “Lives of the Holy Mothers” that would provide brief and happy stories of the priests’ wives who especially pleased God, complete with their spiritual accomplishments and selected instructions.

Alas, such books do not exist. And there is a reason. A young lady’s seemingly innocent longing “to become a priest’s wife” is actually dangerous. In my judgment, a young woman who wants to become a priest’s wife is none other than an incarnation of the popular “Zhdun” [1] who, unlike the real humble and good-natured personality, will inevitably turn into a depressive and ever discontented “female Zhdun”.

Let me put it more clearly; I’d better paraphrase it. This desire should be formulated this way: “I would like to become a priest’s wife. But may Thy will be done, O Lord! I want to become a true Christian, I wish to be pure, to be a helpmate to a future pastor, I am willing to support him in any place (even in a remote village), to give birth to as many children as Thou wilt give to me, to strive for righteous life above all, to give my love to all my nearest and dearest, to be meek and patient… In a word, Lord, help me become Thy faithful lamb. And may thy will be done in all other things.”

“Yet in real life all this is very different,” some readers may argue. From an outsider’s viewpoint, life of a cleric’s wife may seem very comfortable. True, dear readers, sometimes families of priests do have material wealth. And in some cases it provokes someone’s envy.

However, we cannot judge anybody as we do not know the circumstances of people’s lives. For example, one priest’s wife is condemned for her “frequent vacations abroad”, whereas in reality she lost her long-expected baby during pregnancy, was beside herself with grief, and so the parishioners gave her a pilgrimage trip to the Holy Land to relieve her sorrow… And another priest’s wife is criticized for driving an expensive car, whereas in reality a church benefactor, an oligarch, helped them build the church and provided it with vehicles—to be used exclusively for parish needs, of course… And another priest’s wife is overweight or obese only because she has had diabetes since childhood…

These are just outward things. As for the inner life of a priest’s wife, it is visible only to God and her immediate relatives. According to my observations, people tend to change—each of us has to bear a heavy cross, and no external comfort can relieve our suffering and pain.

My husband, Priest Andrei, for five years was a confessor of the high school in honor of Sts. Cyril and Methodius in the city of Novosibirsk, and as he communicated with children he often encountered misconceptions about the life of priests’ families. In order to overcome these stereotypes Fr. Andrei suggested girls from the senior school (who wanted to be priests’ wives as well) to start a club where they could gather and talk with me and my family circle, ask questions and spend time together.

The club existed only for two years due to my difficult sixth pregnancy, but, as far as I can judge, our communication with the girls was amazing and memorable.

Here are the thoughts we once wrote down after a club meeting and discussed many times afterwards:

- The “privileged position” of priests’ wives is a mere myth;

- A future priest’s wife promises to keep chastity in order to please the Most Pure Virgin Who is the Patroness of priests’ wives in their ministry;

- Generally speaking, a priest’s wife in the Church is a simple laywoman who is not different from any other parishioner of a parish church. Her rights and responsibilities to her household and husband, to God and the Church are quite common and typical for an average married Orthodox woman.

- The status of a priest’s wife obliges her to show love for people and not to abuse her position in the Church — it is considered bad manners. It is the worst thing for a parish if a priest’s wife behaves like a “superior”;

- “A Church kopeck will burn up a whole house”. This proverb is very far-seeing. A priest’s wife should concern herself with her husband’s righteousness, but she should never goad him into vulgar “money-making” from the holy Church sacraments;

- A priest’s wife is a servant to everybody. She serves him who serves the Almighty. Therefore, she has nothing “private”. She has neither a “private” husband (he belongs to the Church), nor “private” time (all her time is devoted to the Church a priori), nor “private” things and affairs (all her actions are perfectly visible to God and people). The publicity and transparency of the life of a priest’s wife strengthens her husband’s reputation;

- As long as a family lives the churchly life, it is idyllic. But once the world with its temptations sneaks up on the life of an Orthodox family, signs of a rift between the spouses may appear (jealousy, resentment, quarrels);

- A future priest’s wife needs to walk her path in Christ (independently of her future husband) before marriage. If a priest has to “drag” her to church “at the end of a rope” (as the saying goes), and then has to “drag her kicking and screaming” in life, then it will end very badly. The burden of a priest is very heavy, and he needs the support of a faithful and pious wife. A future priest’s wife should first seek Christ before seeking a husband;

- A future priest’s wife must be prepared to live on charity—to depend on the voluntary contributions of parishioners. And she will have to give an account to God for how she has spent this money in her lifetime;

- A priest’s wife is a source of goodness and generosity;

- A priest’s wife is a woman of prayer;

- A priest’s wife is one who considers herself unworthy of being a priest’s wife.

In conclusion, returning to the comparison of a priest’s wife with the popular “Zhdun”, I would like to explain that she will have to wait all the time. A priest is not a “tame”, “domestic lion”. And unless she understands that her husband belongs above all to the Church, to his parish and pastoral duties, and only then to his family, she will become embittered and (because of her cares, imaginary loneliness, and her permanent and annoying independence) will eventually turn into a shrew, a virago, and not a priest’s wife (a matushka)… Or she will end up an unhappy woman who has proved unable to find both herself and her personal God in the Church.

By Anna Romashko

Source: http://orthochristian.com/106142.html

[1] “Zhdun” is the name given by Russian internet users to a new sculpture by the Dutch artist Margriet van Breevoort in 2016 for Leiden University. The character looks like the hybrid of an elephant, a walrus and a giant insect, and because of its ridiculous appearance it quickly became a popular Russian “meme star”. This word in Russian comes from “zhdat’” (“to wait”), and literally means “one who waits”.

Someone once said that “worship” is a verb. I actually think it’s a language.

—

Over the years, I’ve found myself studying a variety of languages.

Tackling French in high school.

Pouring over Homeric, Classical, and Koine Greek in college.

Brushing up on my French in graduate school as well as dabbling into some academic German.

Learning to pronounce Church Slavonic in seminary.

And studying modern Greek and a few weeks of Syriac and Hebrew in my personal time.

For someone in a contemporary world with a global economy, languages are a must.

And, if you’re like me and you’re interested in religious studies, theology, and other fields within the humanities, dead and well as living languages are a must.

But there’s a big difference between studying a language and being fluent in a language.

Studying a Language

When you study a language you learn the rules of the language.

Here are the parts of speech, here’s the grammar, here are the verb charts, etc.

It’s usually a lot of boring dusty textbook studying.

There’s a lot of memorizing and a lot of flashcards are made.

Typically, when only studying a language, there’s not a lot of interaction with fluent speakers or a lot of listening involved.

In the end, you’re usually able to read fairly well with the help of a dictionary, but, if you were thrown into a situation where the language was actually being used – at native speeds – you’d probably be lost.

Becoming Fluent in a Language.

When you seek to become fluent, there’s a lot more work involved.

In fact, some language learning programs don’t believe you actually need to start your study with grammar or the rules of a language.

These programs usually start teaching you full sentences – usually by listening and having you repeat – with the idea that repetition and context will help you learn more like a baby learns its first language.

After time, and many repetitions, patterns emerge and things start to flow more naturally.

This, of course, requires a lot of time and dedication.

It also requires a lot of practice and a lot of speaking (how many times can one say “Are you feeling OK” before there’s no chance you’ll forget it?).

The end result, with determination, usually results in a much smoother speaker, a more confident speaker, and, in the end, fluency.

Studying Religion

You know… I’ve discovered religion works the same way.

You can either study a religion or you can become fluent in a religion.

When you’re studying a religion, in my case Orthodox Christianity, you might do some readings.

You might read the Bible or books about Orthodoxy.

Perhaps, you might even read a few of the church fathers, or browse some popular blogs (such as this one).

When studying, you may even attend worship every now and then (such as Christmas, Easter, or a special feast day, or, perhaps, once a month or so).

Becoming Fluent in Religion

But, if you want to become fluent in religion – especially Orthodox Christianity – you have to do more than study.

You have to make the patterns of church life and worship *the* pattern of your life.

Just like becoming fluent in a language, becoming fluent in Christianity requires time, dedication, and a lot of practice.

It requires daily prayer.

It requires fasting on Wednesdays, Fridays and other fast periods.

It requires you acquire humility and give alms.

It requires that you make worship the center of your life, internalizing the beautiful hymns of Vespers, Orthros, and Divine Liturgy.

It requires a cooperation, a synergy, with the Holy Spirit.

Studying vs. Fluency

By studying Orthodoxy, you may come to know a lot. You may feel comfortable in services, and you may know right from wrong, but becoming fluent in Orthodoxy means much more: it means that you are being united to the divine (theosis, deification).

Studying means knowledge of Orthodoxy, but fluency means you’ve become a new creation.

Fluency P.S. Do more than study, become fluent!

Find your nearest Orthodox Church...

Source: http://www.dustinlyon.org/?p=1327

I went to Greece almost every summer during my child and teenage years and, without fail, would visit various monasteries during my stays.

During the summer’s major feast days — especially the Dormition of the Theotokos commemorated on August 15th — city dwellers and village folk alike would gather together in monasteries to celebrate, fostering a sense of community unity and love.

From our village’s main monastery built unbelievably onto the face of a mountain to the marvellous Meteora, something about the monastic life tugged at the strings of my soul.

Despite being largely ignorant of the monastic way of life, it nonetheless intrigued me: the mannerism of monks; the simultaneous detachment from, but love for, the world; the traditional black garments worn.

It was not until years later when I began visiting monasteries as an adult that I came to better understand this sacred pathway to Paradise.

I recently met a nun who encapsulates all that is good and healthy with Orthodox monasticism.

Humble; free from anger; devoted to prayer; blessed with discernment; obedient to the Church and Her leaders; and, above all, full of love, not just in word — as some are apt to be — but in deed.

In today’s society where self-promotion is especially pervasive, this nun was concerned with connecting people to Christ, not to herself.

Christ is “the Alpha and the Omega” (Rev 22:13) and we need Him to be the centre of our lives; as St. Paul instructs, “Imitate me, just as I also imitate Christ” (1Co 11:1).

Christ became incarnate (Theanthropos) so we can become “God by grace” as the Church Fathers teach. This door is not opened only for clergy, monks and nuns, but for all people who are mindful always of God and seek Him with humility.

Recall that although St. Paul exalts the virtue of chastity, he also writes, “For it is better to marry than to burn with passion” (1Co 7:9). Our common quest is for holiness, be it in a monastery or marriage.

In addition to the many married saints of the Holy Orthodox Church, monastics have served as a guiding light and inspiration for hundreds of years.

If you study the lives of the saints of the One, Holy, Catholic and Apostolic Church you will uncover countless men and women — from Anthony the Great and Xenia the Deaconess of Rome in the first few centuries of Christendom, to Sts. Methodia of Kimolos and Porphyrios of Kafsokalyvia in the 20th century — who struggled in asceticism to reach human perfection.

As our Venerable Father John Climacus writes in his wellspring of spirituality and most edifying book, The Ladder of Divine Ascent, “Angels are a light for monks, and the monastic life is a light for all men” (Step 26:31).

The nun whom I was blessed to meet is like a full moon in the desert night, abounding with light (and love). For in today’s society, clergy and monks and nuns alike should focus on respecting the freedom of man and teaching God’s truth in a spirit of love, not on the praise of the people or other spiritual dryness (such as Facebook which often births excessive self-love).

This last point is imperative; the above instruction of St. John actually includes the following, “Therefore let monks strive to become a good example in everything, giving no occasion for stumbling in anything in all their works and words. For if the light becomes darkness, how much darker will be that darkness, that is, those living in the world.”

The good example in everything of this nun reminded me of why from a young age visiting monasteries in Greece with my family I came to love the liturgical life and centuries-long tradition of Orthodox monasticism.

Simple faith; brotherly love to and for all; self-sacrifice; and, a detached mind free from worldly cares and the anxieties produced by them.

The monastic life may be for few but those who have been called to it and carry out their responsibilities correctly become the salt of the earth and the light of the world (cf. Mt 5:13-14) - like my new mother and sister, the humble nun.

By Evagelos Sotiropoulos

Source: https://www.huffingtonpost.com/evagelos-sotiropoulos/why-i-love-orthodox-monas_b_6922862.html

Question: Why do we light candles in the Orthodox Church?

Answer: There are typically two types of candles that Orthodox are familiar with. First there are the genuine pure beeswax candles made from the combs of hives. Secondly, there are the paraffin wax candles made from petroleum. When the Fathers of the Church speak of the Orthodox use of candles, they are referring to the pure beeswax candles and not the latter. Paraffin wax produces carcinogens and soot when burned. In fact, one air quality researcher stated that the soot from a paraffin candle contains many of the same toxins produced by burning diesel fuel.

With this information in mind, we can better understand the six symbolic representations of lit candles handed down to us by Saint Symeon of Thessaloniki:

1. As the candle is pure (pure beeswax), so also should our hearts be pure.

2. As the pure candle is supple (as opposed to the paraffin), so also should our souls be supple until we make it straight and firm in the gospel.

3. As the pure candle is derived from the pollen of a flower and has a sweet scent, so also should our souls have the sweet aroma of Divine Grace.

4. As the candle, when it burns, mixes with and feeds the flame, so also we can struggle to achieve theosis.

5. As the burning candle illuminates the darkness, so must the light of Christ within us shine before men that God's name be glorified.

6. As the candle gives its own light to illuminate a person in the darkness, so also must the light of the virtues, the light of love and peace, characterize a Christian. The wax that melts symbolizes the flame of our love for our fellow men.

Besides the six symbolic representations above, Saint Nikodemos the Hagiorite gives us six different reasons why Orthodox light candles:

1. To glorify God, who is Light, as we chant in the Doxology: "Glory to God who has shown forth the light..."

2. To dissolve the darkness of the night and to banish away the fear which is brought on by the darkness.

3. To manifest the inner joy of our soul.

4. To bestow honor to the saints of our Faith, imitating the early Christians of the first centuries who lit candles at the tombs of the martyrs.

5. To symbolize our good works, as the Lord said: "Let your light so shine before men, that they may see your good works and glorify your Father who is in the heavens." The priest also gave us this charge following our baptism.

6. To have our own sins forgiven and burned away, as well as the sins of those for whom we pray.

For all these reasons cited by our Holy Fathers, let us often light our candles and make sure as much as possible that they be pure candles. We should abstain from all corruption and uncleanness, so that all of the above symbolism is made real in our Christian lives.

At one point during the Presanctified Divine Liturgy the liturgist holds a lit candle, and facing the people he proclaims: "The light of Christ shines on all". Christ is "the true light who enlightens and sanctifies all men". Are we worthy recipients of this light? The saints themselves constantly sought after this light. Let us then also imitate the saints and like Saint Gregory Palamas continuously supplicate the Lord in the following words: "Enlighten my darkness".

Question: Is there any other reason why we light our candle in church?

Answer: Besides the higher spiritual reasons mentioned above for why we light candles, there is another simpler and practical reason: to make a financial offering to the church. When we go to light our candle, we should also give an offering for the various services and expenses of the church. The church gives us the candle as a blessing for our offering and allows us to ignite the flame of the symbolisms mentioned above.

Question: Should we light candles outside the church as well?

Answer: It is good and laudable to light candles at home when we pray, when the priest visits for a house blessing with Holy Water or Holy Unction, and even light a candle when we visit the grave of a loved one.

Question: Is there any other purpose to the candle?

Answer: When we light a candle in the church, we are making an offering to the church or to a particular icon to beautify it and show through physical light the symbolization of the uncreated light of God's house or the saint depicted in the icon. It is also customary for the faithful to offer pure beeswax candles at the Consecration of a new church.

By John Sanidopoulos

Source: www.johnsanidopoulos.com/2010/02/use-of-candles-in-orthodox-church.html

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An Orthodox Christian Viewpoint on Speaking in Tongues

"Can I Become a Matushka?" or a Few Notes on Becoming the Wife of a Priest

Ministry Updates: Recent Projects of St.Elisabeth Convent with Adults and Children with Special Needs

If You Want to Become Fluent in Orthodox Christianity...

Fluency P.S. Do more than study, become fluent!

Why I Love Orthodox Christian Monasticism

A Basic Guide on the Use of Candles in the Orthodox Church

Handcrafted Gold Pectoral Cross

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Search This Blog

featured Slider

An Orthodox Christian Viewpoint on Speaking in Tongues

"Can I Become a Matushka?" or a Few Notes on Becoming the Wife of a Priest

Ministry Updates: Recent Projects of St.Elisabeth Convent with Adults and Children with Special Needs

If You Want to Become Fluent in Orthodox Christianity...

Fluency P.S. Do more than study, become fluent!

Why I Love Orthodox Christian Monasticism

A Basic Guide on the Use of Candles in the Orthodox Church

Handcrafted Gold Pectoral Cross

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