The Catalog of Good Deeds

1. To know God is to know absolute and unconditional love.

2. Prayer is the most important aspect of life for an Orthodox Christian. All other things are minor and are of lesser importance, and are absolutely worthless when compared to the hard work of prayer.

3. Christ stands at the door steps of our hearts and He is knocking quietly and waiting for you to open up the door and let Him in. As soon as you open the door, He will enter and will dine with you.

4. God gave a conscience to everyone, but it depends on the person whether he wants to hear and follow the voice of his conscience or not.

5. God is close when we have constant communion with Him through unceasing prayer and acts of love.

6. For everyone who does good works and mercy God will give glory, honor and peace in this life, first for the chosen people, that is, who know the law of God and keeps the faith

7. The highest form of prayer is prayer without words, the cry of the soul to God that opens the heavens and gives us a live interaction with God.

8. Make it a rule to never remember your good deeds, instead forget them completely. Always remember only your sins and your evil deeds. Then you will be humble and find yourself more sinful than others, since humility is the first core virtue of a true Christian.

9. Almsgiving has a great, infinite power.

10. The purpose of life is to cultivate love, seek righteousness, and you can only succeed in it by working tirelessly to purify your heart.

11. A prayer that does not do visible, mind-blowing wonders works miracles inside the human hearts.

12. Our acts of almsgiving generate gratitude in people who are far from God.

13. Only the unceasing prayer melts the cold hearts like the falling rain drops.

14. We must be humble in order to do something truly good.

15. It is imperative to thank God when we are weak, when we are insulted, facing hardships, persecutions, and only then do we become truly strong.

Prepared by The Catalog of Good Deeds

By Fr. Andrew Lemeshonok

When I anoint or sprinkle people with Holy water, I feel the depth of every person standing in front of me; there are so many things inside of this person: pain, joy, contradictions, sin, and God's mercy! Man has this all mixed up in him. And when you begin to unravel it - you get confused. Therefore, it is very important for us not to make it more complicated, but to be able to free ourselves from our selfishness, get rid of today’s bewilderments and misunderstandings in order to find God and see the light. Just like when you turn on a lightbulb and it gets brighter, the light falls onto people and illuminates everything. The same thing happens in our lives: we need to find the light to see who we really are and accept our life’s circumstances. It will keep us from making the wrong decisions and actions that could cause our further destruction. We are mistaken if we choose to close ourselves off, because leading such a sheltered life will not allow us to serve God.

You need to see your neighbor. You need to see the person next to you. You have to open up your heart for one, for two people. People who managed to break the shackles of time ended up having a big heart where able to embrace all of humanity and support it together with their prayers, their pain, joy and sorrow. Only imagine what a great challenge it is for an Orthodox Christian to get away from their selfish world and enter the world of God, the history of mankind, and, moreover, you are there not only as a spectator, but you actively participate in it. Here we are looking at the history: the creation of man, the fall of Adam, the Tower of Babel, the return of the prodigal son, Zacchaeus climbing a tree, a publican who comes into the church and says: "God, be merciful to me a sinner" (Luke 18: 13). We enter this world, we live in it and we must be able to give up all the worldly cares, leave all our fantasies behind and start a new life together with God.

It is vital for us to experience real life, God's beauty, the love of God! We need to start to show sign of life, movement: to do something in order to wake up from our dazed state. I gave advice to one of our sisters (her inner state is quite bad, she is torturing herself and she looks really hopeless): "Come on, get up, turn on the cold water in your tap and stand under it for a minute. I am sure, it will make a difference: you will be cold, it will wake you up, your face will change - you will no longer be standing with such a grim face under the icy water. It will be your small victory. "You have to do something about your inner state, you have to move, do you understand what I mean? Instead, you look like frozen mummies: motionless... It is awful to see a young man at his forties who finds it hard to live, that’s crazy! Hopefully, there are elderly people here like our sister Lydia, look at her - she is so beautiful! I think she is one of the youngest sisters in our convent. How old is she? Seventy-two. And you ask me why? Because she has life in her eyes, she is living, she has interests, she cares. That is what is important.

June 18, 2018

St. Elisabeth Convent

In the Divine Liturgy, after the antiphons, comes the Trisagion Hymn, prefaced by a prayer in which the celebrant prays that the God who is hymned by the seraphim, the cherubim, and by every angelic power in heaven, may also deign to accept the hymn we now sing to Him on earth. In many churches this beautiful prayer is said silently, so that the faithful hear only the final clause of the prayer (“For holy are You, O our God, and unto You we send up glory…”) and so miss the rationale for saying this prayer prior to chanting the Trisagion. When we look carefully at the Trisagion Hymn, however, we see something a little odd—and something that provides a clue to the hymn’s original function and its present meaning.

That odd bit to which I refer is the presence of the words “Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages”—sometimes referred to in liturgical shorthand as “the Glory Now and Ever”. Why are these words found at the conclusion of the Trisagion Hymn? They are not found at the end of other hymns such as the Cherubic Hymn (“Let us who mystically represent the cherubim…”) or the anaphoral hymn to the Theotokos (“It is truly meet to bless you, O Theotokos…”) or the post-communion hymn “Let our mouths be filled with Your praise…”) Why do we sing it at the conclusion of the Trisagion? The answer: its presence in the Trisagion is a vestige of the psalm of which the Trisagion once formed the repeated refrain. It is, in fact, all that is left of the psalm—unless one counts the way the Trisagion is sung during a Hierarchical Liturgy with the bishop. In that service, the Trisagion is sung not just three or four times, but many times, and in between some of the Trisagion refrains the bishop chants the verses of Psalm 80:14f, “Look down from heaven, O God, and behold, and visit this vine which Your right hand has planted and establish it”. It is not a fancied-up version of the original Trisagion, but a vestige of the original.

In the original usage, the Trisagion was sung as a refrain to Psalm 80. The cantor would chant verses of the psalm as all walked in procession and the people sung the Trisagion hymn as its refrain after every verse. Like all psalms, this psalm concluded with the “Glory Now and Ever”, after which the refrain was sung one final time. In other words, the Trisagion Hymn once served as an entrance chant, something everyone sung while entering the Church. Now that it is preceded by the Great Litany and the Antiphons, its original function as the entry chant has become obscured. But a final vestige of this function can still be seen if one watches the clergy very carefully—as the singing of the Trisagion comes to an end, they leave their place in front of the altar table and walk to the High Place at the far east end, the place where the clergy seats originally stood. That is because these seats were their original destination—in the days of Chrysostom the clergy entered the Church, walked through the nave, up into the altar area and took their seats at the far east end. Only then after the initial greeting did the service begin with the readings. The clergy now stand in the altar for quite some time before the Trisagion, but their final arrival at the High Place for their seats is still deferred until after the Trisagion has been sung.

The fact that the Trisagion was originally an entry chant also reveals its true meaning and the meaning of the Liturgy as a whole. That is, the Liturgy represents our drawing near to God, our leaving the world and coming into His Presence, our spiritual access into heaven where we stand before His face as His children. That is why we sing the song of the angels: in heaven the angels sing the thrice-holy hymn, crying “Holy, holy, holy!” (see Isaiah 6:1-3), and we sinners also sing a thrice-holy hymn to the heavenly God. It takes boldness for us, frail creatures of dust and ashes who drink iniquity like water (Job 15:16), to stand before God as the holy angels do. That is why in the preceding prayer the celebrant says that God does not despise the sinner, but instead appointed repentance unto salvation and has granted us to stand in the holy place and offer the worship and praise which are His due. That is why we boldly enter His presence—not through our worthiness, but through His grace. Through Christ and by His Spirit, we have an access into the divine presence not granted to the rest of the world.

We must not however take this access for granted and become complacent because we routinely enter into Church and take our respective places before the face of God. The psalmist long ago told us what we need to bring to God if we are to receive that grace—anyone who dares to ascend the hill of the Lord and stand in His holy place needs clean hands and a pure heart, walking in integrity and humility (Psalm 24:3-4). If we live as hypocrites and not a penitent disciples of Christ, walling off our Sunday devotion to Him from the rest of the week, we are in no condition to ascend into His holy place and sing the thrice-holy hymn of the angels. Better to remain afar until we have repented and come to our senses. Then we can join the throng of the baptized and enter with them into the holy place.

The Trisagion Hymn witnesses to the function of Liturgy as one of entrance. Once we were far from God, separated from the covenants of grace. Now in Christ we have been brought near, and boldly enter into the very presence of God. When we sing the Trisagion Hymn we are reminded of that entrance, and of the grace by which we enter.

By Fr. Lawrence Farley

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

On July 8, the Russian Orthodox Church honors the memory of the holy right-believing Prince Peter and Princess Febronia of Murom, who endured many trials in order to create an example of a Christian family.

The first trial was what the young prince had to endure in order to fulfill God’s will regardless of the world’s demands, and marry the daughter of a simple woodsman. Unfortunately, many people today are looking for someone “within parameters,” forgetting about the fact that what we really need is someone of like soul. Fr. Artemy Vladimirov shares his thoughts about what we should seek in our life’s companion, how we should not give in to societal pressure in choosing a spouse, and not miss our chance to have a person with whom we can truly live the rest of our lives.

“Sacrifice is the main expression of love”

—As a prince, Peter was of course seeking a partner equal to what his rank required. He was a man of importance, surrounded by the aristocratic boyar elite, and understood that his choice would affect the fate of the princedom itself. By that time in ancient Russian society there were already class distinctions in place. Having fallen ill, his entire body covered with a rash, he despaired of receiving any help. But the wise Febronia from the village of Laski (this village still exists, near Ryazan) healed him. The prince promised to marry her, but later forgot about his promise. And again he was covered with a rash, and again Febronia treated him. Then he understood that it was his fate, and he had to quickly keep the word he had dropped.

St. Febronia was unusually intelligent. We have no grounds for thinking that she was not good looking. If she had been a homely girl, a grandee would not have taken such a salacious interest in her as she traveled along the river, now in royal clothing with a sable collar. She put that audacious man in his place and shamed him in a very convincing manner, having understood his impure intentions.

Well, and St. Peter very soon understood what a treasure he had found in Febronia, who was distinguished by her calmness, without an ounce of rebelliousness, hysteria, or light-mindedness in her. She never caused any scandals for her husband, did not order him around or try to become his boss. Rather in her can be seen, judging from the text of their Life, a special dignity, a humble grandeur, which is characteristic of people who have grace. To her natural intelligence was joined also grace-filled enlightenment, and God clearly worked through her, judging from her Life and the influence she had on the moral world of those around her.

Thus, the young prince Peter was not free of certain stereotypes characteristic of his class, but neither was he a slave to these concepts. By the way, we cannot call them incorrect. Even in the nineteenth century people strove to marry within their own class, in order to have more points of contact, to expose a kinship not only based on mutual attraction between beings of opposite genders, but also of the same way and style of life, the same understanding of life’s aims.

Everyone was taken with Peter’s wife, but they did not admit it right away. As we can see from the Life of Sts. Peter and Febronia, the wives of the upper class boyars were not nearly so smart and wise in their words. They were the ones who provoked their under-the-heel husbands to protest and rebel. So, St. Febronia humbly took her husband to Murom. Having learned to believe in his spouse’s charisma, Peter could feel that God was protecting her, that she did not do things for no reason, and he trusted her judgment.

However things turned out in such a way that the class divisions, the fights, rebellion and chaos caused the people to seek out their meek prince and his spouse. Having returned as victors, they lived long and happily, finally dying on the same day. Perhaps this is even where the expression comes from of “dying on the same day.” Febronia was an object of general adulation; everyone desired to see her and spend time with her.

In order not to fall for stereotypes and not lose that one and only person, one must not be carried away, as King Solomon teaches us, by external good looks, elegant facial features and figure, and not walk on the leash of the lust of the eyes. Goats, mules, and rams are distinguished by this not so clever art. The ability to see the personality itself, the traits and qualities of the soul is a rare capability amongst the young, who are more inclined to get carried away than older people made wise by experience.

How can we avoid falling for stereotypes? By praying to God: “Lord, grant me wisdom, Lord, teach me, Lord, direct me. Show me Your holy, blessed will.” Well and of course, they say that there is no need for haste in affairs of the heart. Do not accept sudden decisions. “Ah, I am smitten by Cupid’s arrow! Ah, I have no life without you!” But she may be thinking only about how to get her hands on your wealthy father’s summerhouse. And many, well known, talented older men have fallen for this as well.

The art consists in seeing the soul’s riches, faith, loyalty, good housekeeping, creativity, patience, and self-sacrifice of your future other half. Self-sacrifice, it seems to me, is the main manifestation of love and it leavens and illumines all other sides of the character. We shall be silent about such lofty qualities as dedication, gentleness, love of orderliness, beauty, the ability to create beauty around herself, to pinch off a piece of what she loves the most in order to make room for her close one. Or the ability to work, to sew, to cook, to grow flowers, and feed the parakeet.

Walking the long path of life is not just crossing a field. You have to test a man, find out what he is like in work, how he is in a battle, how he conducts himself with ladies, in the theatre, or with mama at tea. You have to take a good look in order to determine whether there isn’t some masked passion he is serving. Some may accept the courtship and not recognize in their chosen one an alcohol dependency, and then it suddenly comes up. That is very unpleasant.

Thus, we have explained how Peter the Prince of Murom by no means made a mistake. Having renounced the superficial judgment he had assimilated in his youth, he found in the person of the woodsman’s daughter Febronia an authentic, priceless treasure. According to the apostle Paul, his wife’s distinguishing good qualities were, “the incorruptible beauty of a meek and quiet spirit” and “the hidden man of the heart”. Whoever is capable of thinking about these subtle things, who can see the true beauty of a human personality, will never be caught by an external, glamorous mask, under which all may be empty and dead.

If you do not want to miss the chance to have a person with whom you can walk the long path of life, look attentively at him, keeping that saving distance, which is called careful, chaste relations with your interlocutor. If you feel that the soul of a close one is warmed by pity and compassion, if it takes sincere pleasure in serving its neighbor through word and deed, if it knows how to give thanks to God and people, if it knows how to calmly and steadfastly overcome the many obstacles that inevitably arrive on the path of those who do good works—then you have found what you are looking for, you have found your other half, and stepped upon the path of unselfish love.

By Archpriest Artemy Vladimirov

Source: http://orthochristian.com/72111.html

The newly-baptized Orthodox King David, His Majesty King Tchiffi Zae Jean-Gervais of the Krou chieftains in Côte d’Ivoire, the founder of the United Kingdoms of Africa, has long been a servant to his and all African people, dedicating his life toward serving the common interest of the people of Africa.

King Tchiffi Zae Jean Gervais recently traveled to holy Mount Athos to join the holy Orthodox Church, taking the name David in holy Baptism, as previously reported.

According to information from the Metochion of St. Tryphon, a dependency of the Athonite Monastery of Koutloumousiou, where the king was baptized, the Baptism was celebrated with the blessing of the abbot of the monastery by Fr. Chrysostom (not Hieromonk Dionysius, as previously reported) with Archimandrite Daniel becoming his Godfather and spiritual father.

In 2008, The Forum of Kings, Sultans, Sheiks and Traditional Leaders of Africa was formed, during which His Majesty was democratically elected by 535 Kings, Sultans, Sheiks and Traditional Leaders as the Secretary Permanent of the Forum. The Forum was formed to establish a body through which the Royalties in Africa can have one voice that will be respected by the African Union, individual Presidential Offices in Africa, and also the United Nations.

In 2015, His Majesty responded to a call from God and founded the United Kingdoms of Africa to function as a non-political, social development advocacy platform which acts as a unified voice for civil society and functions in support of presidency and national government, institutions, and peoples to support the national development plans of African countries.

Under his guidance, The United Kingdoms of Africa works tirelessly towards the implementation of their ten founding pledges, which are the following:

1. Promote traditional leadership development,

2. Promote peace and stability,

3. Promote access to basic healthcare,

4. Promote food and water security,

5. Promote investment climate support,

6. Promote basic education, youth development and skills transfer via technology,

7. Promote gender equality,

8. Promote inclusive exploration of mineral and natural resources,

9. Promote the creation of a technology-based communication platform between stakeholders and the communities,

10. Promote the preservation of tradition, culture, and heritage.

May God grant His Majesty King Tchiffi Zae Jean-Gervais, David in Baptism, many years!

Source: http://journeytoorthodoxy.com/2018/06/newly-baptized-orthodox-king-is-a-dedicated-servant-to-his-people/

"Dear brethren, priests and co-pastors of Christ’s flock! The greatest of callings has been entrusted to us from God. We are clothed with the grace of priesthood, we are empowered by the grace of God’s ever-acting and all-sanctifying Spirit to perform God’s greatest Mysteries in the Church — the rebirth and sanctification of sinful humanity, the renewing reconciliation of ourselves and humanity with God, we stand before the Throne of the Almighty face to Face, we converse with Him, we beseech and thank Him, we constantly refer to Him as His closest Ministers and Stewards of His mysteries (I Corinthians 4:1). What faith is required of us — what reverence, what never-ending attention to ourselves, what purity of heart, what passionlessness, what trust in God, what love toward God and neighbor, what audacity, what wisdom and simplicity, what revocation from every evil, what mercy and compassion toward people, sinking in a mire of sins!

"A priest, while living on earth, should be of heaven, setting his affection on things above, not on things on earth (Colossians 3:2) and completely devoted to God and to the salvation of men! Where are we to obtain all this, from where are we to draw upon such abundant grace? God has given us every grace. We must constantly test ourselves, to awaken ourselves from sleepiness, with which the enemy is constantly trying to rob us: we must stir up the gift of God (II Timothy 1:6) granted during the laying on of hands — clothed in the grace of the priesthood, with the grace to intercede for the people and for the whole world, with the grace to perform the great Christian Mysteries, which can greatly assist in our salvation as well, in making us wise, in strengthening the spirit and body, and in the salvation of our neighbors. The saints were people akin to us in their passions, but they found their salvation and that of many, many people obedient to them. We will also find our own salvation and that of others if we shall be zealous: But the Spirit itself maketh intercession for us with groanings which cannot be uttered (Romans 8:26)."

Later still, in 1901, upon the initiative of His Grace, Bishop Nazary of Nizhny Novgorod, St. John’s meeting with the city’s priests was held. St. John said, approximately, the following:

"Highly honored fathers and brothers, co-pastors! You yourselves, I see, are people decorated with gray hairs, which means you are yourselves rich with life’s experiences. I have no thing to teach you. But since you are asking me how I happen to attain a beneficial effect upon the hearts of people, then I will tell you. I try to be a sincere pastor, not only in words, but also in deeds — in life. Consequently, I watch myself closely, after my spiritual world, over my inner workings. I even keep a diary, where I put down my deviations from God’s Law, test myself and try to reform. I am busy the whole day, from morning until late night. I perform my pastoral calling not only in Kronstadt; it often requires me to travel to different parts of Russia. Each day I am beset with pleas, so that at times it becomes painful to me and I do not wish to do it, but I do, I try to satisfy all petitioners. No matter where I might be, and especially in Kronstadt, I myself daily perform the Liturgy and that sincerely, with all my heart — earnestly and devoutly offer the holy, bloodless sacrifice to God. for my sins and those of all Orthodox Christians. Worshippers see and feel my earnest, devout serving and themselves become imbued with holy emotions and pray earnestly. At every Sunday Liturgy I preach the living Word of God. My inner life, my soul, is represented in my sermons; I mercilessly chastise human sins, vices and passions, reveal the errors of sectarians and schismatics. Thanks be to God — I myself can see the fruits of my pastoral labors. In St. Andrew’s Cathedral (and it is large) there are at times up to five thousand people, and all this multitude listens to me, as one man; there is no noise, no jostling: all eyes are directed at me. As I leave the church, the people surround me with love, all with shining faces; all may be seen to be in a blessed joyful mood. All this — the fruits of my prayer and preaching. Forgive me, most reverend pastors, for speaking thus about myself. God forbid that I should say this for the sake of self-praise, God forbid. No, it isn’t I who am doing all this, but the grace of God, reposing upon me — a priest..."

Another similar conversation took place somewhat later, in Sarapul, initiated by Bishop Micah in 1904. This is what St. John said:

"All know that I was born in the district of Archangelsk, and completed the Petersburg Theological Academy. Immediately upon graduating from the Academy I occupied my present position in the city of Kronstadt— as a priest of St. Andrew’s Cathedral. This city is a military one: here at every step one meets military men, sailors, bay workers, etc. The sailors, who spend most of their time at sea on board their ships, upon coming ashore try to spend their free time in the grandest way possible, to get as much enjoyment as possible. For this reason one can always meet drunkards in the streets here and hear of many foul deeds. From the very first days of my ministry my heart began to bleed at the sight of such a wicked and sinful life and naturally a firm determination appeared to straighten out somehow these drunken but good-hearted people. It was especially painful to see drunks on my way home after the Liturgy. Consequently I began to address them with words of accusation, admonitions and explanation as often as possible, persuading them to fight their weakness and so to attend God’s Church as often as possible, so as to spend the morning at least sober. At first, of course, I had to undergo a great deal of sorrow and unpleasantness, but this did not cause my spirit to flag. On the contrary, it strengthened it even more and hardened it for new battle with evil. At this time I fought against evil with the usual methods used in pastorship, and not only did I not step out as a general intercessor and petitioner before God, but did not even have such a wish and intention in the bottom of my heart. The Lord chose to place me on another path. This happened as follows. There lived in Kronstadt a pious woman with a most beautiful soul, called Paraskeva Kovrigina, a Kostromite by birth, who had devoted herself to the service of others. She began to press me earnestly to pray for one or another sufferer, assuring me that the prayer on their behalf would be effective and beneficial to them. But I continually refused, considering myself to be unworthy to be a special mediator between people in need of God’s aid, and God. However, the constant requests and assurances of Paraskeva of God’s help finally convinced me, and, with firm expectation and hope, I began to appeal to God to heal the sick and debilitated of soul and body. The Lord heard my prayers, though unworthy, and answered them: the sick and infirm were healed. This encouraged and strengthened me. I began, more and more frequently, to appeal to God upon the pleas of various people, and the Lord has worked, and does work to the present, many wondrous deeds upon our common prayers. Many obvious miracles have occurred and even now occur. In this I see God’s instructions to me, a special assignment from God to pray for all who ask for God’s mercy. For this reason I do not refuse anyone my prayers, and, to visit the sick, travel at their request all over Russia. There were times when I was asked to cast out evil spirits, and the evil spirits have submitted and gone out of people by my prayer. But there were also those occasions when my attempts were not crowned with success — the evil spirits would not leave. It is true, these evil spirits would proclaim themselves to be the most cruel, the most tenacious... And my efforts in these cases were not crowned with success because I myself was not sufficiently prepared, did not maintain a strict fast, for in the words of Jesus Christ Himself, This kind can come forth by nothing, but by prayer and fasting,’ or else I did not devote sufficient time to that particular person. With all my varied and numerous tasks it wasn’t possible for me to devote much time to one person, as there were always many waiting for my prayer and blessing. And as in my present life I had to be constantly in the outside world, visiting the homes of people of every rank and fortune, where food was offered, which I often had to accept, so as not to offend those who offered it with love, so, naturally, I found it impossible to keep a strict fast. On the whole, in my life I did not take upon myself any special fasts, not, of course, because I do not consider them necessary, but because conditions in my life did not permit me to do so, and I have never shown myself to be a faster, nor an ascetic, etc., although I eat and drink in moderation and live temperately.

As regards to how my present popularity came about, I must say that for this, I, on my part, did not take any measures nor efforts: everything just came about by itself, without me. From the time that cases of cures through me came to multiply, the witnesses and observers of them, or else those persons who had themselves experienced God’s grace upon themselves, not wishing to remain ungrateful before God, would announce what had happened in the daily press, through which cases of cures became known to the reading public and attracted new masses of people, thirsting for Christ’s comfort and God’s grace.

"Needless to say, all cases of miraculous cures have been publicized not by myself, but by those affected, and not only do I not consider myself to be in any way better than other priests, but justly reckon myself to be the worst, the last among you and all the priests of the Russian Orthodox Church in general, because all that is imperfect and bad is all mine, and if the wealth of God’s grace, given to me by God, was with someone else, worthier than I, then he would perform more good than I.

Source: http://www.orthodoxphotos.com/readings/portrait/priesthood.shtml

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