The Catalog of Good Deeds

For 2000 years in the Orthodox Church, the tradition has been for women and girls to veil their heads during worship, whether at church for the liturgy, or at home for family prayer time.

What is the Scriptural and Patristic evidence for this tradition, and why is it important?

In this article, we will take a look at headcoverings in the Old Testament, headcoverings in the New Testament, headcoverings according to the early Church, headcoverings in icons, and headcoverings today. At the end of the article there are links to additional resources for learning about Christian headcoverings.

Headcoverings in the Old Testament

Centuries before the birth of Christ, women’s headcoverings were an accepted practice for God’s people. It was not merely an option for those who wished to be holy. Rather, it was a matter-of-fact expectation that all women would cover their heads.

When the Holy Spirit inspired Moses to pen the first five books of Scripture, women’s headcoverings were simply assumed to be the normal practice. In the book of Numbers, when a unique ceremony is performed that requires an uncovered head, Scripture makes a point to say that the woman’s headcovering needs to be removed:

“the priest shall stand the woman before the Lord, uncover the woman’s head, and put the offering for remembering in her hands” (Numbers 5:18)

Of course, such a requirement would make little sense, if women did not normally keep their heads covered.

Even earlier than this, in the book of Genesis, we read about Rebekah, on a journey to meet her future husband, Isaac:

Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel; for she had said to the servant, “Who is this man walking in the field to meet us?” The servant said, “It is my master.” So she took a veil and covered herself. (Genesis 24:64-65)

Her godly discretion is a model for women today. She did not flaunt her physical beauty. Rather, she veiled herself, increasing her allure through an outward display of modesty.

Women’s headcoverings can also be found in the story of Susanna. It is the captivating story of a beautiful, virtuous woman who was falsely accused, and later vindicated by the wisdom of young Daniel. Susanna wore a veil that covered not only her head, but her face as well. Scripture looks disapprovingly upon the removal of her veil:

Now Susanna was exceeding delicate, and beautiful to behold. But those wicked men commanded that her face should be uncovered, (for she was covered,) that so at least they might be satisfied with her beauty. Therefore her friends and all her acquaintance wept. (The Story of Susanna / Daniel 13:31-33)

In this passage of Scripture, virtuous people approve of women’s headcoverings and veils, while ungodly men seek their removal.

Headcoverings in the New Testament

Women’s headcoverings are one of the many points of similarity between Israel and the Church. Godly women had covered their heads for thousands of years prior to the advent of Christ. And when the New Testament Church was born, godly women continued the practice.

In St. Paul’s first epistle to the church in Corinth, he instructs everyone to follow the holy traditions which have been received:

Now, I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. (1 Corinthians 11:2)

Women’s headcoverings are one of the holy traditions which the Church had received, and St. Paul spends the next several paragraphs discussing them. He says that headcoverings manifest honor, in the context of worship:

Every man praying or prophesying, having his head covered, dishonors his head. (1 Corinthians 11:4)

Every woman who prays or prophesies with her head uncovered dishonors her head. (1 Corinthians 11:5)

The message is pretty clear: It is honorable for a woman to wear headcoverings during worship, but it is dishonorable for men to wear them. This is why men remove their hats for prayer, even to this day.

Not content to make his point only once, St. Paul reiterates himself a few verses later. Women are to cover their heads, and men are not to do so:

A man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. (1 Corinthians 11:7)

The woman ought to have a symbol of authority on her head, because of the angels. (1 Corinthians 11:10)

The Old Testament reveals that this holy tradition is ancient, but it only begins to hint at the reasons.

Here in the New Testament, we are given some reasons for the practice. According to 1 Corinthians 11, headcoverings manifest a woman’s honor. They also are important “because of the angels”.

Angels are present with us when we pray, and when we worship. While we may not fully understand why headcoverings are important to the angels, it is sufficient for us to know that this reason is given in Scripture. If Scripture says that women’s headcoverings are important to the angels, then it is something we should take seriously.

Headcoverings according to the Early Church Fathers

St. John Chrysostom (d. A.D. 407), in a sermon at the Feast of the Ascension, spoke both of angels and the veiling of women:

“The angels are present here . . . Open the eyes of faith and look upon this sight. For if the very air is filled with angels, how much more so the Church! . . . Hear the Apostle teaching this, when he bids the women to cover their heads with a veil because of the presence of the angels.”

Origen, another prominent teacher in the early Church, said,

“There are angels in the midst of our assembly . . . we have here a twofold Church, one of men, the other of angels . . . And since there are angels present . . . women, when they pray, are ordered to have a covering upon their heads because of those angels. They assist the saints and rejoice in the Church.”

The Apostolic Tradition was written in the second century, and the author is believed to be St. Hippolytus of Rome. This book has instructions for catechumens, including this:

“And let all the women have their heads covered with an opaque cloth . . .”

And St. Cyril of Alexandria, commenting on First Corinthians, wrote:

“The angels find it extremely hard to bear if this law [that women cover their heads] is disregarded.”

Headcoverings in Icons

Icons in the Orthodox Church are a visual guide to the Faith, a sort of “picturebook” of Christianity. Icons teach us about the life, death, and resurrection of Christ, and about the lives of many Christians who have gone before us.

Icons also teach us about headcoverings.

Virtually every icon of an Orthodox woman displays her wearing a headcovering. As far as I know, the only exception is St. Mary of Egypt, and she was a solitary saint who lived alone in the desert, far away from any people.

Among the female saints who participated in society, all of them wore headcoverings, and their headcoverings are shown in icons.

Even Mary the Mother of God–the most blessed woman in the entire universe–is shown in icons, wearing a headcovering.

Can you think of a better role-model for women?

Headcoverings Today

In our church, all women and girls are asked to wear headcoverings, in obedience to God’s command in Scripture, and out of respect for the holy traditions of the Orthodox Church. Just inside the front door of the church, we keep a basket of headcoverings, just in case a woman forgets hers at home and needs to borrow one for the day. Headcoverings are also worn at home, during family prayer time.

While honoring God’s direction is a reward unto itself, there are many other benefits as well. For example:

Headcoverings manifest a woman’s honor. As St. Paul points out in Scripture, a woman brings honor to herself by covering her head during prayer.

Headcoverings encourage humility. Godly women come to church to focus on worship, not to draw attention to themselves. A girl may be tempted to show off an attractive hairdo. When a woman wears a headcovering, this temptation is removed. She can focus on prayer, instead of on hair.

Headcoverings save time. In today’s culture, it can be tempting to spend a lot of time and energy on hairstyles. But headcoverings are quick and easy. It takes a lot less time to put on a headcovering, than it does to prepare a hairdo for display.

Headcoverings help us show love and consideration for our brothers. Godly men come to church to focus on worship. But the flowing locks of beautiful woman can be distracting. By veiling her hair, a woman can display her modesty, and remove an unnecessary distraction.

A mainstream theological journal recently published an article about women’s headcoverings. Soon after, the author of the article became a member of the Orthodox Church. In the article, she beautifully illustrates the iconic purpose of headcoverings:

“My wearing a head covering is not only a symbol or sign that I am in agreement with His order, but that I visibly, willingly submit to it. With submission comes blessing.” (Christa Conrad)

In an issue of The Handmaiden, a lady named Elizabet gives her testimony about wearing headcoverings:

For twelve years I have worn a scarf [headcovering] at all times. I now perceive that it has been—and continues to be—essential for the pilgrim journey and salvation of my soul. The bottom line for me—and a growing number of my sisters—remains obedience. And with it comes a sense of being in our rightful place in God’s ordered universe, rejoicing with the angels. Now I gratefully say, “I am!” in the presence of the great I AM—at prayer and in church, surrounded by the angelic host, worshipping our Lord and King. To God, Father, Son, and Holy Spirit, be the glory, now and ever and unto ages of ages. Amen!

By Fr Joseph Gleason

Source: https://theorthodoxlife.wordpress.com/2014/02/04/womens-headcoverings/

One famous atheist once said: Inside a human being, there is only void, and every one of us is filling it according to our wishes. Unfortunately, these words are correct. According to the words of Apostle Paul, a human being is a vessel. And in any vessel it is not the vessel itself what is important, but its contents. This is why each of us is to be filled with something external for us: either with God, His blessing grace and good, or with devil and his evil.

The belief in evil eye or jinx is connected with what is inside of us, with the contents of our inner void. If we are filled with God, we must not be afraid of any jinx or sorcery. Devil and his fallen spirits are no match for God in their power. This is just the creature that has betrayed God and that is trying now to destroy everything loved by Him. According to St. Paisios the Hagiorite, dark forces are powerless against us, but we ourselves give them power, when we retreat from the Creator.

By believing in a "bad eye", we show our distrust towards God and thus we let devil enter our life, give him an opportunity to act in us and through us. If a person lives a full spiritual life, if God is in first place in his life, then nothing and no one can damage his soul. In the Holy Gospel, the Lord says to all his adherents: “Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you” (Luke 10:19).

St. Anthony the Great states: “Where there is the sign of the cross, there any sorcery fades and any magic is useless”. What is more, it is rather important to live a spiritual life, as it was said above, which means that we have to participate in the Church sacraments, especially in the sacraments of Confession and Holy Communion. Only in this case no evil can use its power against us. As it is said, “if God is with us, than who can be against us?”

Besides, we should remember that everything that is happening in the world is in God’s hands. Consequently, if something bad happens to us, as we think, it does not mean that everything is really bad for us. Often it can be so that something that we consider bad for us, is the beginning of something good, and this is why it happens for our benefit. For example, for strengthening our weak and often poor faith.

Source: http://pravlife.org/ru/content/kak-borotsya-so-sglazom-sushchestvuet-li

In the Divine Liturgy, after the initial doxology in which the celebrant blesses the Kingdom of God and blesses with the sign of the Cross the altar table and its antimension before using it, the assembled Church next prays the Great Litany. This represents the intercessory prayers of the royal priesthood, wherein the Church prays for the whole world in the Name of Jesus, standing in the gap and lifting up the whole needy cosmos to the mercy of God. St. John Chrysostom, if taken straight from his Liturgy in the fourth century to ours, would be surprised that this was done so early in the liturgical assembly.

That is because in St. John’s day, there were catechumens present, men and women who were not yet part of the royal priesthood (that is, the holy laity), and who were therefore not yet qualified to offer those prayers to God. Our present liturgical ordo is not the actual service as served by Chrysostom (whatever our ascription says in the final dismissal), but the service of the Byzantine Church, dating from a time after the institution of the catechumenate had died out. In Chrysostom’s day, the intercessory prayers were only offered after the catechumens had been dismissed. In the later Byzantine Church, there were no catechumens, and the only people present for the Liturgy were the baptized, since everyone had then been baptized in infancy. Thus there was no difficulty in everyone praying the intercessory prayers of the royal priesthood, because everyone present was then a part of that priesthood.

The absence of catechumens during the praying of the Great Litany stressed the nature of the intercessions as prayers offered in the Name of Jesus. Praying “in the Name of Jesus” does not mean that we end our prayers with the verbal formula “and this we pray in Jesus’ Name” as if it were some sort of invocational magic wand. To pray in the Name of Jesus means to pray with the authority of Jesus, with His boldness before the Father, with His access to the Father’s presence. It means, in short, praying as part of His Body. That is why catechumens could not offer those prayers, for they were not yet part of that Body. It was only through holy baptism that they became holy; only through the initiating water and the Spirit that they became part of the royal priesthood and eligible to offer the Great Litany, praying for the world with the authority of the sons of God and members of the Body of Christ. Anyone can pray, of course, and God who hears the cry of every sparrow that falls also hears the cries of Jews, Muslims, pagans, and atheists trembling in their proverbial fox-holes. But Christian intercession is different. Christian intercession is done in the Name of Jesus, with sure and certain access to the presence of the Father. Christian intercession is like no other.

In those intercessory prayers of the Great Litany we note a certain generosity of spirit and universality of concern. That is, we don’t just pray for our little congregation, or even for all the Orthodox, or even for all Christians. Instead we pray for absolutely everyone, Christian or not. We pray “for the peace of the whole world”, “for this country and its President” (or its Queen, if living in the British Commonwealth), despite the fact that many in the country are not Christian and the ruler may not be Orthodox. We pray “for every city and countryside”, regardless of how many Orthodox Christians may be in them, “for travellers by land, by sea, and by air, for the sick and the suffering”, with no concern for whether the travellers, the sick and the suffering belong to our faith confession. In short, just as God causes His sun to shine on the just and the unjust, so we also pray for everyone, regardless of their deserving. This generosity of spirit and universality of concern in prayer is intended to flow over into the rest of our lives too—just as we pray for people regardless of their deserving, so we love and give to people regardless of their deserving. We pray for travellers whether or not they are Orthodox travellers, and we give spare change to beggars whether or not they are Orthodox beggars. The Great Litany thus trains us to regard a person’s need as the primary thing, not their deserving. Their deserving and their final eternal score can be safely left with God. Our job is to pray, and love, and give.

We note too that such universality of concern is mentioned in general terms. We pray, for example, for all the sick, but do not need to know their names and ailments. If one does know the name of someone needing prayer, that is fine, but such people are generally those we already know anyway. In saner times, the individual and specific suffering we knew about were mostly those of local people—we knew about a particular beggar’s plight because we saw him in the streets—and thus could do something about it. That is a much saner approach than the one current today, where we are informed at length about the suffering of multitudes of people that we cannot really help. Through newspaper, radio, and especially the nightly news, we are inundated with stories and sound bites of suffering—multitudes left homeless from a flood in China, whole families slaughtered for their Faith in the Middle East, crowds being blown up by a suicide bomber in Germany, epidemics in Britain, drought and famine in Africa. Sometimes, on rare occasions, we are given the opportunity to actually help by contributing money to relief organizations. But mostly we are simply bombarded, overwhelmed with news of suffering about which we can do nothing. No wonder our heart is worn and weighed down. We were never meant to live like this.

When story after story is read over the news detailing disasters from across the world, I sometimes want to reach into the television and seize the news anchor and demand, “Why are you telling me this? No really—why are you telling me this?” It is not because I need to know, for I can and do pray for the sick and suffering anyway without this information. It is unlikely my prayers are made more effective by the weighing down of my heart. So then why am I told this? The answer, I’m afraid, is “For the entertainment value”, though of course no one in the media would phrase it like this. It is left to the prophetic song-writers to pull the mask off our cultural dysfunction and speak the truth. Take for example the old 1982 song “Dirty Laundry” by Don Henley. Henley reveals why I am told this: “It’s interesting when people die.” The Great Litany, on the other hand, allows us to pray for the world without knowing the details. There is only one person with large enough shoulders to bear the weight of the world, and know the details, and hear every suffering cry. And He has already carried their sins on the Cross.

The prayer offered at the conclusion of the Great Litany seems not directly connected with the petitions that have preceded it, but seems to be a general sort of prayer that could be offered in any situation. In it the celebrant invokes God “whose power is incomparable, whose glory is incomprehensible, whose mercy is immeasurable, and whose love for man in inexpressible”. Note all the negative adjectives. They show that God is bigger than any words could describe (theologians call this “apophaticism”), beyond any description we could come up with, so that words almost have no meaning. Almost, but not quite—at the end of the day, we do have to say something in our corporate prayers. But by using these negative terms (“not comparable, not comprehensible, not measurable, not expressible”) we show how vast is God’s love and mercy to us. And that, when all is said and done, is why we sinners have the courage to pray and intercede at all. God allows us the vast dignity of causality, so that our little prayers become caught up in the immense tapestry of God’s will, and help work His purposes in the world.

By Fr. Lawrence Farley

Source: https://blogs.ancientfaith.com/nootherfoundation/commentary-divine-liturgy-great-litany/

Is Christianity doomed to disappear in our country? This is a question that I have dealt with previously in several articles, but we return to it today from the perspective of how Christians view themselves and their witness in today's world. Instead we will point out some phenomena that have recently arisen in Christians' behavior and attitude toward current events.

The primary phenomenon from which all the other phenomena stem is Christians' neglect of what is essential in Christianity and contentment with what is inessential in it. By 'essential' we do not mean the fundamental dogmatic questions that distinguish Christians from others or those that distinguish Christians from each other according to their various affiliations. Rather, we mean the essence of the moral and life teachings of Jesus Christ.

If we want to characterize Christianity in brief, we would say that it is the imitation of Jesus Christ in daily life and concern for humanity in general and the needy in particular. Love comes at the essence of this essence and Christ Himself made it His only charge for His disciples. Indeed, He made it the only proof of their Christianity, so if they lose it, they cease to belong to Him, and so cease belonging to Christianity. "By this all will know that you are My disciples, if you have love for one another" (John 13:35).

For Christians to depart from this essence in their moral attitudes for political, patriotic, economic or sectarian reasons is absolutely the most disturbing phenomenon. Christians will either physically or spiritually disappear. What does it mean for Christians to remain if they do not imitate Christ and only make the Gospel their measure when it suits them? "By this all will know that you are My disciples." So are Christians known by their behavior or only by their names and their family names? Can we not say that Christianity has disappeared from our country, despite the fact that there remain Christians who are not pleased with life as Christ wants it to be? Does a Christian remain a Christian if he says that the Gospel is not for him right now?

What we are currently witnessing causes us to affirm that the loss of the moral essence among Christians is the most effective factor for the disappearance of Christianity. Here are some phenomena that provide examples of the moral aberrations that provoke fear for the future of Christianity in our country:

When Christians applaud unjust regimes with the excuse that they protect them from a greater danger, as though Christ chose between a lesser and a greater evil. The lesser and the greater evil are both evil!

When the "rights of Christians" become more important than the "rights of man".

When the "rights of Christians" become more important than Christ's rights. Christ's rights are none other than that the poor be embraced, that the hungry be fed, that the sick be helped, that the stranger be sheltered... As for the "rights of Christians", this doesn't mean anything but the rights of the rich or of those who are in a position to become wealthy, from the rank of "general manager" on up.

When Christians support a policy of discriminating among the people of God, violating the basic principles of Jesus Christ's teachings.

When belonging to the Church is replaced by sectarian affiliation.

When Christ's tomb becomes more important than the people of Palestine remaining in their homeland.

When erecting a cross or enormous statues on mountaintops becomes more important than investing the Church's endowments in supporting people to remain in their country against incentives to emigrate.

When some people imagine regaining the Church of Hagia Sophia in Constantinople, while at the very same time neglect to support those who stand firm in their villages, so that what happened to the people of Constantinople will not happen to them!

Yes, Christianity is doomed to disappear in our country if we ignore this moral essence of the teachings of Jesus Christ. "Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell" (Matthew 10:28). Where do we stand in terms of these words?

By Fr. George Massouh

Source: http://araborthodoxy.blogspot.com.by/2017/08/fr-george-massouh-when-will.html

1. Remember about the words of St. Simeon the New Theologian: “The one who is looking for a spiritual father should look for a person who has been born spiritually already and who knows his God and Father, so that this person can give you spiritual birth too and turn you into a true son of God”.

2. You should understand that a perfect spiritual father is a person of holy life. However, you should proceed from real life and should not daydream. This is why I would like to advise you not to make excessive demands on a spiritual father. Choose from the candidates which are around you.

3. Bishop Peter (Ekaterinovsky) wrote: “It is hard to find a good guide in our spiritual life”. This statement is quite relevant even today. Bishop Peter thought that there is no need to look for a spiritual father who has attained holiness. It would be enough if he is a righteous, advised and experienced person. Besides, he should have desire and opportunity to guide his spiritual children. “If there is no such person, then we need to pray God that he sends us one”, said Bishop Peter.

4. Keep in mind that you can meet a false guide on your way. St. Theophan warned that a person, who is considered an elder, often turns out to be an elder only “by his grey hair”. This can be either evident for everyone, or can be hidden deep beneath his righteous appearance. This is why there is always a possibility to come to a false guide instead of coming to a true one; to find harm and death instead of help and salvation.

5. How can we distinguish a false mentor from a true one? According to St. Simeon the New Theologian, a specific feature of a true spiritual father is his fatherly love. St. Paisios the Athonite said: “The evidence of the spiritual condition of a father is that he is rather hard on himself, but at the same time is very lenient on other people. What is more, he never uses the Church canons against others!”

6. If any doubts concerning the spirituality of the chosen father emerge in your mind, it would be better for you not to cooperate closely with him until the situation becomes clear. You should not do any risky experiments on your way to salvation because they can cause you permanent spiritual damage.

7. We are surrounded by various spiritual fathers. They are different by their characters, experience and the level of spiritual perfection. How can you understand whom of them you should choose to be your spiritual father? While looking for a guide, keep the main rule – pay attention not to his mind, his character and education, but to his faith and firm commitment to the Church teaching.

An excerpt from: http://www.duhovnik.ru/main/how_to_find?id=228

Most young people don’t know how to discover their calling in the life. Whether to dedicate themselves to monasticism or select the marriage path. Some have the feeling that monasticism is a more superior choice than marriage and that marriage represents a lower situation. Others believe that any young man who chooses to become a monk is a coward who avoids the responsibilities of citizenship.

Bishop of Nafpaktos, Hierotheos provides a warm insight and a clear view of the essence of both marriage and monastic life, based on the teaching of the Eastern Church Fathers. “Both marriage and monasticism are powerful symbolic ways of straining toward the ultimate goal of love. Celibacy and marriage are not contrasted with each other; instead, both are compared to and directed to God’s love”.

Monasticism and Married Life

Orthodox spirituality is accessible to all people; responding to its message is not associated with special groups of people. All those who have been baptised in the name of the Holy Triune God are “compelled” to uphold Christ’s commandments. There are no exceptions on the way toward theosis, which is the “journey” from the image of God to His likeness. The Apostle Paul says clearly: “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3, 27).

The essence and aim of Orthodox spirituality presented in the foregoing chapters is delineated in the Word of Christ and the teachings of the Apostles. Many passages from Holy Scripture have been quoted which show that the first Christians lived the spiritual life profoundly, having attained to the illumination of the nous and unceasing prayer.

In a reference to virginity and marriage the Apostle Paul states: “He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife” (1 Cor. 7, 32-33). Yet, at the same time he stresses: “But this I say, brethren, the time is short: it remaineth, that both they that have wines be as though they had none” (1 Cor. 7, 29). Thus married people also lived ascetically and had experiences of the spiritual life.

Moreover, not to be overlooked is the fact that all of the Apostle Paul’s Epistles, sent to the various Churches, were addressed to Christians who were married and had families. And it is within these Epistles that St. Paul speaks of cleansing of the heart, illumination of the soul, acquisition of noetic prayer, of the unceasing prayer of the heart, Sonship by grace, and of life in the Holy Spirit. These epistles disclose that the Christians of the first Apostolic Churches lived as the monks live today in the holy monasteries. When the persecutions ceased, however, and Christianity became the official state religion, secularization penetrated the Church and the ascetic way of living disappeared from the cities. It was precisely during this time that monasticism developed as an attempt to preserve the essence of the spiritual life. For this reason the holy Fathers emphasize that monasticism is the continuity of the Apostolic age and the life of the first Church; and that the monks are those who live the life of the Gospel, who experience repentance to its ultimate degree and who try to observe the commandments of Christ unyieldingly. Every Orthodox monk who lives within this atmosphere is an Apostle of Christ, a Martyr and a Prophet. Monasticism is apostolic, prophetic and martyrial life.

To understand the essence of monastic life, one should read the beatitudes of Christ. The monk commences his life in profound repentance with tears of mourning and the cleansing of the heart. In the Gospel and the Apostle Paul’s Epistles all the elements which constitute the genuine monastic tradition, as proclaimed by the Fathers, can be found.

These same elements are emphasized in the service of monastic tonsuring. It states there that during the noviciate period the prospective monk passes through the stage of the Catechumen, living in deep repentance and undergoing purification of the heart.

This is the “first love” of which the Evangelist John speaks in the book of Revelation. When repentance is accomplished monastic tonsuring takes place, which is referred to as the “second baptism”.

Monastic tonsuring is called a mystery because the monk experiences the purifying and illuminating energy of God. According to St. Symeon the New Theologian the second baptism is the baptism of the Spirit, that is, the illumination of the nous and the acquisition of noetic prayer. The following is said to the monk while he is being tonsured: “You are purged of your sins and becometh son of light”, Thus, the monk experiences purification of the heart prior to his tonsure, and acquires illumination of the nous while being tonsured.

The apostolic life and the way of life of the first Christians, as described in the Pauline Epistles and the book of the Acts, is made visible.

Monasticism is apostolic and evangelical; mortification of the “old man” precedes it, though, and then the monk becomes a “temple” of the Most Holy Spirit. The prayers read by the priest are expressive of this theme.

Married Christians in their personal lives are also called to live the Gospel and the commandments of Christ. Noone is exempted from this responsibility. Every one must experience repentance; overcome selfishness; and acquire love for God and love for others.

It is apparent that the circumstances of married life are different from those of the monastery, and thus a certain adjustment is needed. Yet, what the monastery is for the monk, the family is for the married person. Family is the place for ascetic practice in married life. It is therein that a person is called to carry out the will of God.

“O God most pure … bless this marriage, and vouchsafe unto these thy servants, N. and N., a peaceful life, length of days, chastity, mutual love in the bond of peace, long· lived seed, gratitude from their posterity, a crown of glory which fadeth not away. Graciously grant that they may behold their children’s children. Preserve their bed un assailed, and give them of the dew of heaven from on high, and of the fatness of the earth. Fill their houses with wheat, and wine, and oil, and with every beneficence, that they may bestow in turn upon the needy; granting also unto those who are here present with them all those petitions which are of their salvation”. (Rite of the Holy Matrimony).

The Church has placed all of its teaching on marriage in the prayers read during the marriage ceremony. The wedded are blessed to live their lives in love and prudence, following the commandments of God.

“Be thou exalted, a Bridegroom, like unto Abraham; and be thou blessed, like unto Isaac; and do thou multiply like unto Jacob, walking in peace, and keeping the commandments of God in righteousness.

And thou, O Bride: Be thou exalted like unto Sarah; and exult thou, like unto Rebecca; and do thou multiply, like unto Rachel: and rejoice thou in thy husband, fulfilling the conditions of the law: for so is it well pleasing unto God”. (Rite of the Holy Matrimony).

The fact that women and men who had been worthy of experiencing divine vision in the Old Testament are mentioned in the prayers, demonstrates the ascetic and saving character of marriage in Christ. The holy Fathers teach that conception, gestation and birth constitute the “garments of skin” which Adam wore after the Fall. God, however, eventually blessed this way. St. Maximos writes that marriage, as we know it today, is a result of the Fall.

St. Chrysostom teaches that all of the commandments of the Gospel -except, of course, for that of marriage-are to be shared by all men -monks and married.

St. Basil discerns that both -monastics and the married-are called to uphold the commandments of Christ in the Gospel. St. Gregory Palamas, on the theme of the purity of the heart, declares that married persons can also strive to attain it.

The existence of many married Saints who possessed noetic prayer both in the Old and the New Testaments reveals that married people have the capacity to experience Orthodox spirituality in all its manifestations. The prophetess Anna kept noetic prayer within her heart and prayed unceasingly while in the midst of experiencing great pain.

Within the framework of Orthodox spirituality, therefore, Christians are not divided into categories of married and single, monastics and lay people; however they are separated into those who have the Holy Spirit within and those who do not. It is possible for all people to uphold Christ’s commandments and experience Orthodox spirituality under the guidance of a spiritual father. There are neither privileged nor non-privileged people within Orthodox tradition.

Source: http://pemptousia.com/2016/12/marriage-or-monasticism/

Before confession, each person must attempt to recall all of his sins, voluntary and involuntary, must attentively go over his life in order, to the extent possible, to recall all of his sins, not only those committed since his last confession, but also those past sins which through forgetfulness have not been confessed. Then, with compunction and with a contrite heart, approach the Cross and the Gospel, and begin to confess your sins.

1) Confess your sins honestly, remembering that you are disclosing them not to a man but to God Himself, Who already knows your sins, but wishes you to admit to them. There is no reason to feel shame before your spiritual father. He is a person just like you. Because he knows human weakness and man’s propensity to sin he cannot be your judge. Are you embarrassed before your spiritual father because you are afraid to lose his good opinion of you? To the contrary, your spiritual father will love you all the more, seeing your sincere confession. Moreover, if you are ashamed to disclose your sins to a single spiritual father, then how will you be able to bear the shame if you have not cleansed yourself of your sins through true confession, and those sins are laid open before God Himself, before the angels and before everyone, acquaintance and stranger alike?

2) Confess all of your sins in full, each sin separately. St. John Chrysostom states, "One must not only say: I have sinned, or I am a sinner, but one must declare each form of sin." I.e., one must list each sin. St. Basil the Great states, "Revelation of sins is subject to the same law as the relating of physical ills…" The sinner is spiritually ill, and the spiritual father is a physician or healer. It follows that you must confess or relate your sins to your spiritual father in the same way that a physically ill person relates his symptoms to a physician, thereby hoping to be healed.

3) Do not mention others during confession. Do not complain about anyone, for what kind of confession would that be? Instead of confession, it would be a condemnation, and thus, yet another sin.

4) In confession, do not attempt to justify yourself in any way, blaming weakness, habit, etc. The more you justify yourself during confession, the less you will be justified by God, while the more you denounce, condemn and accuse yourself, the more you will be justified by God.

5) When questioned by your spiritual father, do not say "I do not remember, perhaps I am not guilty of that." God directed us to always be mindful of our sins. In order not to justify ourselves by forgetfulness, we must confess as often as possible. Those who out of carelessness confess infrequently, and as a result forget some of their sins, are themselves to blame, and therefore cannot hope to be absolved of the sins not confessed. Thus it is imperative that we strive to remember all of our sins. If someone is in our debt, we are sure to keep it in mind. Yet we forget our own debt before God! Does this not betray on our part a lack of concern for our soul?

6) Unless asked by the spiritual father, do not talk about sins you have not committed, or about what you have not done. That is to say, do not emulate the Pharisee in the Gospel, who only praised himself, and did not confess his sins; thereby he only caused his condemnation to be greater.

7) We must confess with sorrow and a contrite heart the sins by which we have grieved our Lord God. It is not good that many relate their sins matter-of-factly, without any remorse. They speak as if engaged in some casual conversation. Even worse, some allow themselves to laugh during confession. These are all signs of a lack of repentance. By confessing in this manner, we are not cleansed of sins, but only increase them.

8) Finally, confess your sins with faith in Jesus Christ and with hope in His mercy. Only with faith and hope in Jesus Christ can we receive forgiveness of sins. Without faith, we can in no wise be forgiven. Note the example of Judas the betrayer.

Source: https://stjohndc.org/en/content/proper-confession

Many Christians are lazy to go to Church. Even on feast days, in some churches the bell rings just like in a desert, and the churches are just empty. This is why we have decided to offer the lazy ones to listen to the word of St. John Chrysostom. If they do not listen to us, then may be they will listen to one of the universal teachers.

“I am begging you, those who have come there, that you teach the lazy ones to go to church, for you have savored the beauty of the teaching, but they have not… The church is a shelter for everyone. If you are pious, then come in to preserve your holiness; if you are sinful, then hurry to come in so that you can save yourself. If a person does not hear the teaching of the Church, then how can he direct his soul to good? The word of God is called "the light", and this light is much more precious than the visible light, for it enlightens the souls. This is what Prophet Isaiah told about: people are sitting in the deadly darkness, but can see the great light, i.e. the true teaching. Those of you who go to church regularly, foster the others so that they do not say, “I am busy, I cannot come”. Think about those who were invited to the King’s supper and still did not come. One of them said, “I have bought five yoke of oxen” and another said he has bought a piece of ground, and still another said that he has got married a wife. And the king got angry at them. You do not want to devote even an hour of your time. Is it really difficult for you to go to work after you have visited the church? If anyone begins to hand out gold or silver or give some honey or beer, would you not hurry to him? But you come seldom to the church, where I hand out the word of God every day, which is better than gold, more sweet than honey and even more precious than gemstones. This is why I condemn your laziness and blame you for your negligence towards the Church of God and deprive yourself of its spiritual teaching, through which you could learn piety and save your souls”.

So, brethren, come all to the church of God. Here you will be pleased with the word of God, which is better than gold and gemstones; here during the Divine liturgy you will be pleased with the saving recalls of the life of our Savior; here you will glorify God together with cherubims and seraphims; here, finally, you will commune with God as close as possible through His Blood and Body. Amen.

Source: https://azbyka.ru/otechnik/Viktor_Gurev/prolog-v-pouchenijah-na-kazhdyj-den-goda/296

Our holy Father Alexis, the defender of the Orthodox Faith and zealous worker in the Lord’s vineyard, was born in Austro-Hungary on March 18, 1854 into a poor Carpatho-Russian family. Like many others in the Austro-Hungarian empire, the Toths were Eastern Rite Catholics. Alexis’ father and brother were priests and his uncle was a bishop in the Uniate church. He received an excellent education and knew several languages (Carpatho-Russian, Hungarian, Russian, German, Latin, and a reading knowledge of Greek). He married Rosalie Mihalich, a priest’s daughter, and was ordained on April 18, 1878 to serve as second priest in a Uniate parish. His wife died soon afterwards, followed by their only child—losses which the saint endured with the patience of Job.

In May, 1879, Father Alexis was appointed secretary to the Bishop of Presov and also Administrator of the Diocesan Administration. He was also entrusted with the directorship of an orphanage. At Presov Seminary, Father Toth taught Church History and Canon Law, which served him well in his later life in America. Saint Alexis did not serve long as a professor or an administrator, for the Lord had a different future planned for him. In October, 1889 he was appointed to serve as pastor of a Uniate parish in Minneapolis, Minnesota. Like another Abraham, he left his country and his relatives to fulfill the will of God (Gen 12:1).

Upon his arrival in America, Father Alexis presented himself to the local Roman Catholic diocesan authority, Archbishop John Ireland, since there was no Uniate bishop in America at that time. Archbishop Ireland belonged to the party of American Catholics who favored the “Americanization” of all Roman Catholics. His vision for the future was founded on a common faith, customs, and the use of the English language for everything except liturgical celebrations. Naturally, ethnic parishes and non-Latin rite clergy did not fit into this vision. Thus, when Father Toth came to present his credentials, Archbishop Ireland greeted him with open hostility. He refused to recognize him as a legitimate Catholic priest or to grant permission for him to serve in his diocese.

As a historian and professor of Canon Law, Father Toth knew his rights under the terms of the Unia and would not accept Archbishop Ireland’s unjust decisions. In October of 1890, there was a meeting of eight of the ten Uniate priests in America at Wilkes-Barre, Pennsylvania under the chairmanship of Father Toth. By this time the American bishops had written to Rome demanding the recall to Europe of all Uniate priests in America, fearing that Uniate priests and parishes would hinder the assimilation of immigrants into American culture. Uniate bishops in Europe refused to listen to the priests’ pleas for help.

Archbishop Ireland sent a letter to his parishes ordering their members not to attend Father Toth’s parish nor to accept any priestly ministrations from him. Expecting imminent deportation, Father Toth explained the situation to his parishioners and suggested it might be best for him to leave and return to Europe.

“No,” they said. “Let’s go to the Russian bishop. Why should we always submit ourselves to foreigners?” It was decided to write to the Russian consul in San Francisco in order to ask for the name and address of the Russian bishop. Ivan Mlinar went to San Francisco to make initial contact with Bishop Vladimir; then in February, 1891 Father Toth and his church warden, Paul Podany, also made the journey. Subsequently, Bishop Vladimir came to Minneapolis and on March 25, 1891 received Father Toth and 361 parishioners into the Orthodox Church of their ancestors. The parishioners regarded this event as a new Triumph of Orthodoxy, crying out with joy: “Glory to God for His great mercy!”

This initiative came from the people themselves, and was not the result of any coercion from outsiders. The Russian Orthodox Church was unaware of the existence of these Slavic Uniate immigrants to America, but responded positively to their petition to be reunited to the Orthodox Church.

The example of Saint Alexis and his parish in returning to Orthodoxy was an encouragement to hundreds of other Uniates. The ever-memorable one was like a candle upon a candlestick giving light to others (Mt.5:15), and his flock may be likened to the leaven mixed with meal which leavened the whole (Mt.13:33). Through his fearless preaching he uprooted the tares which had sprung up in the wheat of true doctrine, and exposed the false teachings which had led his people astray. Although he did not hesitate to point out errors in the doctrines of other denominations, he was careful to warn his flock against intolerance. His writings and sermons are filled with admonitions to respect other people and to refrain from attacking their faith.

While it is true that he made some strong comments, especially in his private correspondence with the church administration, it must be remembered that this was done while defending the Orthodox Church and the American Mission from unfounded accusations by people who used much harsher language than Father Toth. His opponents may be characterized by intolerance, rude behaviour, unethical methods and threats against him and his parishioners. Yet, when Father Alexis was offended or deceived by other people he forgave them, and he would often ask his bishop to forgive his omissions and mistakes.

In the midst of great hardships, this herald of godly theology and sound doctrine poured forth an inexhaustible stream of Orthodox writings for new converts, and gave practical advice on how to live in an Orthodox manner. For example, his article “How We should Live in America” stresses the importance of education, cleanliness, sobriety, and the presence of children in church on Sundays and Holy Days.

Although the Minneapolis parish was received into the Orthodox Church in March, 1891, it was not until July, 1892 that the Holy Synod of Russia recognized and accepted the parish into the Diocese of Alaska and the Aleutians. This resolution reached America only in October, 1892. During that time there was a climate of religious and ethnic hostility against the new converts. Father Alexis was accused of selling out his own Carpatho-Russian people and his religion to the “Muscovites” for financial gain.

In reality he did not receive any financial support for a long time, for his parish was very poor. Until his priestly salary began to arrive from Russia, the righteous one was obliged to work in a bakery in order to support himself. Even though his funds were meager, he did not neglect to give alms to the poor and needy. He shared his money with other clergy worse off than himself, and contributed to the building of churches and to the education of seminarians in Minneapolis. He was not anxious about his life (Mt.6:25), what he would eat or drink or wear. Trusting in God to take care of him, Saint Alexis followed the admonition of Our Savior to “seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Mt.6:33). So he bore the tribulation, slander, and physical attacks with patience and spiritual joy, reminding us that “godliness is stronger than all” (Wisdom of Solomon 10:12).

Bishops Vladimir, Nicholas, Saint Tikhon, and Platon recognized the special gifts of Father Toth, so they often sent him forth to preach and teach wherever there were people of Slavic background. Even though he was aware of his shortcomings and inadequacies, yet he was obedient to the instructions of the bishops. He did not hesitate or make excuses, but went immediately to fulfill his mission. Saint Alexis visited many Uniate parishes, explaining the differences between Orthodoxy, Protestantism, Roman Catholicism and Uniatism, stressing that the true way to salvation is in Orthodoxy.

Like Josiah, “he behaved himself uprightly in the conversion of his people” (Sir 49:2). He was instrumental in the formation or return of seventeen parishes, planting a vineyard of Christ in America, and increasing its fruitful yield many times over. By 1909, the time of his blessed repose, many thousands of Carpatho-Russian and Galician Uniates had returned to Orthodoxy. This was a major event in the history of the North American Mission, which would continue to shape the future of Orthodoxy in this country for many generations to come. Any future growth or success may truly be regarded as the result of Father Toth’s apostolic labors.

Who can tell of the saint’s spiritual struggles? Who can speak of the prayers which his pious soul poured forth unto God? He did not make a public display of his piety, but prayed to God in secret with all modesty, with contrition and inward tears. God, Who sees everything done in secret, openly rewarded the saint (Mt.6:6). It is inconceivable that Saint Alexis could have accomplished his apostolic labors unless God had blessed and strengthened him for such work. Today the Church continues to reap the fruits of his teaching and preaching.

Father Toth’s efforts did not go unrecognized in his own lifetime. He received a jeweled miter from the Holy Synod, as well as the Order of Saint Vladimir and the Order of Saint Anna from Czar Nicholas II for distinguished service and devotion to God and country. In 1907, he was considered as a candidate for the episcopal office. He declined this honor, however, humbly pointing out that this responsibility should be given to a younger, healthier man.

At the end of 1908, Saint Alexis’ health began to decline due to a complication of illneses. He went to the seashore in southern New Jersey in an attempt to regain his health, but soon returned to Wilkes-Barre, where he was confined to bed for two months. The righteous one reposed on Friday, May 7, 1909 (April 24 on the Old Calendar), the feast of Saints Sava and Alexius the Hermit of the Kiev Caves. Saint Alexis’ love and concern for his spiritual children did not cease with his death. Before closing the account of his life, it would be most appropriate to reveal but one example of his heavenly intercession:

In January, 1993 a certain man prayed to Saint Alexis to help him obtain information about his son from whom he had been separated for twenty-eight years. Placing his confidence in the saint’s boldness before God, he awaited an answer to his prayer. The very next day the man’s son telephoned him. It seems the young man was in church when he was suddenly filled with an overwhelming desire to contact his father. He had been taken to another state by his mother, and she changed his name when he was a child. This is why his father was unable to locate him. Having learned from his mother that his father was an Orthodox Christian, he was able with the help of an Orthodox priest to obtain his father’s phone number in a distant city. As a result of that telephone call, the young man later visited his father, who rejoiced to see what sort of man his son had become. The father gave thanks to God and to Saint Alexis for reuniting him with his son.

Saint Alexis was a true man of God who guided many Carpatho-Russian and Galician immigrants through the dark confusion of religious challenges in the New World and back to the unity of the Orthodox Church through his grace-filled words and by his holy example. In his last will and testament Saint Alexis commended his soul to God’s mercy, asking forgiveness from everyone and forgiving everybody. His holy relics now rest at Saint Tikhon Monastery in South Canaan, Pennsylvania where the faithful may come to venerate them and to entreat Saint Alexis’ intercessions on their behalf.

Source: https://oca.org/saints/lives/2018/05/07/101300-repose-of-st-alexis-toth-the-confessor-and-defender-of-orthodoxy

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