The Catalog of Good Deeds

St. Isaac the Syrian once said: «Monasticism is the paradise».

We often think that the paradise is a place somewhere in the sky, but this is not exactly right. The Paradise, the Kingdom of God is first of all a relationship between God and people and the world in the end of its history. Essentially, the three monastic vows (chastity, voluntary poverty, and obedience) are the way which describes this relationship.

The Vow of Chastity

The vow of chastity is a way of dealing with people, which implies that I can no longer belong to anyone specific. I have to outgrow my natural affections. I must wrap up the entire world and everyone in it with my love; I have to learn how to love people just like Christ loved them.

The Savior said that people will not marry in the Kingdom of God. The Kingdom of God is a state of love and unity, and it is a place where everyone is fully open to others. The afterlife would not be like a today's good family where there are a husband, a wife, and their children, and they have a very special and unique relationship based on love, while they relate to all other people in a different way.

The Kingdom of God is the state of love and unity with everyone. Possibly, this is an answer to the question why we venerate holy families who became monastics in the end of their earthly lives. They had been growing spiritually so well together that they managed to overgrow their personal relationship in the end. Essentially, this is how they fulfilled the Gospel commandment: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14: 26). Those who do not overgrow their natural relationships, and who do not go further than that in their relationships of love and unity, cannot be disciples of Jesus. Every person must become our brother and sister, our mother and father this is what the Kingdom is like.

It seems to me that this is what the vow of chastity is about. If someone says “It is for Your sake, O Lord, that I have renounced the joys of family life, so it's on You to grant me the entry into the Heavenly Kingdom” - this is naive. On the one hand, we regard this vow as a given, and on the other hand, it is our task to grow in love, in openness, in self-sacrifice for every other person. As long as we grow up and overgrow our natural relationships, we become the citizens of the Kingdom of Heaven right here on earth.

Metropolitan Anthony of Sourozh recounted the story of a novice on Valaam who had had a very difficult obedience of a lumberjack. However, he would refuse to make vows for a long time. They asked him: “Why so? You have been doing your job for so many years!” He replied: “I cannot be a monk, because my heart cannot contain the whole world and everyone in it yet. My heart is too tight and weak”. This example may be an answer to the question what exactly the vow of chastity means.

The Vow of Voluntary Poverty

The second monastic vow is voluntary poverty. Again, this is something that fits into a description of the Heavenly Kingdom, where there is nothing we could call ours. You cannot but recall a story told by Metropolitan Anthony of Sourozh about a pencil stub he owned, which no one ever wanted to claim, and the feeling of property he discovered in his heart with regard to this apparently normal fact and the struggle he had to endure because of that. Voluntary poverty is a state of mind. Nothing can be separated from the Kingdom of God, even this pencil stub. You would not be able to claim anything exclusively for yourself in the Kingdom.

The Vow of Obedience

The vow of obedience consists of full openness, absolute trust and loyalty to God. This is how we imitate Christ and his obedience towards the Father. There is no egoism, egocentrism, selfishness, and therefore no separation and death in God's Kingdom.

Monasticism is a testimony that the Kingdom of God is near and it is already in our midst. However, everyone who walks this path still has to grow in order to implement the Gospel commandments and monastic vows in their own lives, so that they become the law they follow without any doubt or hesitation. Perhaps, this is when a person can realize from their own experience that monasticism is the paradise indeed.

All Christian ascetic practices have the Sacrament of the Eucharist, the Liturgy, as both their beginning and their end, as the revelation, the epiphany and the communion of the life of the age to come. It is through the Liturgy that the Church experiences things that the world has yet to experience when God will be all in all (cf. 1 Cor. 15: 28), when we will be united. The Liturgy is the gift of unity from above. This Sacrament trumps everything that still separates us — time, distance, and death. We become part of the final God's plan about the world; we have unity and communion with God and with all the saints, living and reposed.

This experience of the Church is always the answer to the question of genuine unity, which the world is seeking so desperately and which it still cannot find. The Holy Fathers used to say, “My life is my sister. My salvation is in my neighbor”. If we don't understand the experience that brought about these words, we will never understand St Isaac the Syrian who said that monasticism is the paradise. These words will be just another quotation from an outside authority figure, a saint. As long as we don't engage with the experience of life in the Church, expressed in its theology and worship, the words of the saints will remain alien to us.

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Thirty-something years ago, when I was in my native village talking with my grandfather about our relatives, he told me that I had another grandfather who had died in the USA and who could help me immensely. At that time, I thought that by telling me that, my grandfather was just trying to support me in my childhood dreams because people used to talk about America as a land where people could make their American Dream come true. My grandfather also said that it was forbidden to talk about Ivan, that "mysterious" ancestor of mine, and that in reality he had a different name. He added that Ivan had "worked" in Church and warned me not to tell anybody anything about it because they would fire my dad. I wasn't pleased to hear that because I had two brothers and two sisters and huge plans with regard to my dad and his salary. My grandfather never mentioned my "relative" from the USA again, and I completely forgot about him. No one except my father was baptised in my family. We did not go to church and celebrated Easter as unbelievers…

It was like a miracle that an unexpected guest came to our village in August 1993 (during the war in the former Yugoslavia) — Amphilochius, Metropolitan of Montenegro and Primorje, took an unofficial visit. I don't know how I found myself near the church on that day but I came to him, embarassed, and asked for his blessing. He did not pay attention to my nescience and said that he came to visit the home of the first Serbian metropolitan in America. I realized that my grandfather's brother from the States was that very person, because it seemed to me that they were some kind of "colleagues"… Metropolitan Amphilochius told me that he would return some day. It was after that talk when I realized, that I did not need to be afraid of "dad's losing his job" or anything else in the future because his prayers have started to have effect…

My first step was my baptism (in 2002). Again, miraculously, I was chrismated by Metropolitan Amphilochius. I thought a lot about Metropolitan Mardarije after my baptism but the only thing I knew about him was a poem, "Building a church, he is dying of hunger". At that time the borders swung open and all roads led to America. All that was left for me was humbling myself down and waiting for God's help. I had to face temptations in the very beginning of my path: people would not only advise me to do something different but even that I was a "sectarian" who "went astray from the highway of today."

Meanwhile, the ruined house of Mardarije in our village carried me further and further away: who was that Metropolitan Mardarije - Ivan Uskokovi? There must be some info about him on the Internet! He meant much more to me than just a random Internet search: he united me with God through his prayer. When God made a step towards me - it was thanks to his prayers. I read in a book that he was born on November 2, 1889 in "my" village Kornet. When he was 11, he asked the then Metropolitan of Montenegro to make him a monk. The metropolitan refused, so he went to study in Belgrade.

Metropolitan Demetrius gave him a letter of commendation to His Grace Sava in Studenica Monastery. Shortly thereafter, he was tonsured. Later, with the blessing of the Holy Synod of the Serbian Orthodox Church he went to Russia to continue his studies. Upon graduation from St Petersburg Academy of Theology, he was elected a teacher in a Prof. Gribovsky Slavic Gymnasia in St Petersburg. He was into missionary work and works of mercy. He gave all the money he received for his book "The Quiet Way of Christ" to the Russian poor.

The young hieromonk was blessed to organize the Serbian mission in the USA in the year 1917. He became an archimandrite in Philadelphia, PA, the same year. These years were very difficult ones for the Serbian emigrees who dreamt of building the first Serbian church in the. They took money on loan from Montenegrin immigrants and bought a nice land plot not far from Chicago… Father Mardarije had caught TB by that time, and the doctors advised him against physical labor. Physical exhaustion caused by constant malnutrition also had its toll on his health… He was elected a bishop on December 7, 1925, and was consecrated as the Bishop of the USA and Canada on April 25, 1926.

Upon his return to the United States, the construction of the church in honor of St. Sava of Serbia began. During the construction, he was hospitalized twice, and he was wounded by a Serbian terrorist. The church was consecrated in 1927, thanks to God's help! The Metropolitan addressed his flock on Easter of that year, "My dear spiritual children: I rejoice with you as your bishop. I am happy today in spite of my physical weakness, as I believe that there is no death and I know that I will live even after my physical death… There is no higher calling for a person that the one I would like to remind you of on this day of Easter - the calling to love, which surpasses all the others!"

Metropolitan Mardarije passed away on December 12, 1935.

Metropolitan Amphilochius kept his promise and visited us in the native village of Metropolitan Mardarije again. It was in 2010 on Christmas Eve. He told us that Metropolitan Mardarije was a saint (and I thought to myself, that he must know it better than we do) and he told my younger sister (who is now a novice in Pecka Patriarsija Convent) and me: "You'll become something." I recognized it as a blessing to become a nun.

By God's will, Metropolitan Mardarije was canonized for his boundless love on May 29, 2015, by the Synod of Bishops of the Serbian Orthodox Church. Two days after that, my father reposed in the Lord and was buried near the St George Church where St. Mardarije had been baptized.

Thank God!

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Sister N.: Father Sophrony (Sakharov) used to ask his elder to pray for him many times but the elder simply prayed the Jesus prayer. Finally, the elder said, “You are also in this prayer.” Father, can you please explain this to me?

Father Andrew: He prayed both for himself and for that person; he did not dissociate himself from that person. He prayed on behalf of the entire humankind, which calls unto God for help. Father Sophrony also was a part of this prayer. He was young and inexperienced at that time, and such an attitude towards prayer, worship, and obedience showed the excellence of the spiritual life to him, even though there were mistakes and misunderstanding on his way. Remember what St Seraphim of Sarov said? “Acquire peace inside you and thousands will be saved around you.” It does not matter who will happen to be around you: anyone whom God sends to be around you will be saved.

Elder Sophrony Sakharov

Moreover, it is said that every good action that you do, each prayer that you say, influences the whole world. However, we do not feel that we live in this eternity, we do not feel that we live globally; we only live in our own cells, doing our own little jobs and never trying to look out of the box. We feel bad even within our small limits: that sister snores, I am fed up with her, give me freedom. What freedom? Freedom from whom? From yourself? If only we lived within the frameworks of the eternity, our life would change drastically; we would no longer search for anything usable in the discarded stuff but look for the real things. In fact, God controls every situation. This is astonishing. The words “have mercy on me a sinner” may be thought of as including the entire humankind. This is the alternative dimension again. It makes one responsible for all other people. If I do not go to church now, if I am lazy or dozy, if I spare myself, how many people would suffer because of my sin, how much pain and evil I would inflict on them! If we realize all this, we are doing it the Orthodox way. This is why a monastic distances himself from his blood relatives in order to be able to accept Africans, Eskimos, Australians, and all nations as his brothers and sisters, or else everything is fake.

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Prince Vladimir was the son of Svyatoslav and Drevlyan princess Malusha. He was born in the year 963. He was raised by his pagan uncle Dobrynya. In the year 972, Vladimir began to reign in Novgorod. In 980 in the midst of war between the brothers, Vladimir went to war against Kiev, where his elder brother Yaropolk was reigning. Having defeated his brother, Vladimir began to rule in Kiev as well. He extended his power limits from the Baltic Sea on the North to the river Boog on the South. He had five wives and numerous concubines. On the Kiev Mountains he set up the idols, to which people were sacrificed. At that time Varangians Feodor and John suffered for Christ. The circumstances of their death made a strong impression on Vladimir and he started to doubt his pagan faith. His search for truth had begun.

Preachers from different countries came to Kiev by invitation of Prince Vladimir: ambassadors from Muslim-Bulgarians, living near the Volga river, German-Latins, Hebrews and Greeks. The Prince questioned them all about their faith and everyone offered him his own belief. But an Orthodox Greek representative made the strongest impression on Vladimir by showing him a painting of The Last Judgement at the end of his visit. With the boyar’s advice, Vladimir sent ten wise men to test whose faith is better. When these Russian ambassadors arrived in Constantinople, the magnificence of the Hagia Sofia Church, the harmonious singing of court chanters and Patriarchal service’s solemnity touched them deeply: “We didn’t know – whether we were on the earth or in the heavens – they said later to Vladimir. The boyars immediately noticed: “If the Greek faithwasn’t the true faith, your grandmother Olga, the wisest of the people,wouldn’t choose it.”

Vladimir decided to be baptized, but he did not want Rus’ to be subjected to another empire. That is why as soon as the ambassadors returned, he declared war on Greece and conquered Chersonesus. From there he sent the ambassadors to Constantinople to emperors Basil and Constantine, asking for their sister’s hand – princess Anna. They answered him, that she will only marry a Christian. Vladimir declared that he wants to accept Christianity. But before his bride arrived to Chersonesus, Vladimir was slain with blindness. Stricken with such an illness he understood the weakness of his spirit just as apostle Paul, and prepared for the great sacrament of revival (baptism). When the princess came to him, she advised him to be baptized as soon as possible. Vladimir was baptized under the name of Basil in the year 988. Coming out of the laver he saw the light with his eyes and his heart: “Now I know the true God”.

Vladimir returned to Kiev with the Korsun and Greek priests and first of all he asked his twelve sons to be baptised. They did as he asked, and many of the boyars followed suit. Vladimir began to destroy pagan idols. The main of them – Perun – was cursed and drown in the river Dnepr. At the same time the priests gathered people and taught them the basics of Christianity. Finally, Saint Vladimir proclaimed in Kiev, that all the people – rich and poor – came in the stated day to bank of the river to take the baptism. People accepted the appeal willingly: “If the faith was not good, then the prince and boyars would never accept it”.

The citizens of Kiev gathered on the river bank. Vladimir and the priests came there too. All of them went into the water. The grown-up took the infants on their hands, while the priests were praying. Saint Vladimir was praying as well. He confided his people to God’s will.

Later Christianity was set up in Novgorod. The first metropolitan of Kiev arrived there in 990 together with Dobrynya, Vladimir’s uncle. At first they stroke of dawn the idol of Perun was thrown it into the river Volkhov, and then the locals were baptized. Then he moved on to the city of Rostov, and there many people were baptized and a cathedral was build. Paganism remained strong for many years in Rostov, but eventually was rooted out. In the year 992 Christianity was spread over the region of Suzdal, when Saint Vladimir came here with two bishops. People there were happy to accept the new faith.

After accepting Christianity Vladimir reigned for another 28 years, and was the Prince of Kiev for 33 years. He passed away on July 15 in the year 1015 in Berestovo village. The Prince’s body was placed into the marble reliquary which was buried under the Church of the Tithes.

The children of Vladimir, who each recieved parts of the land, worked on spreading of Christianity on their territories. Thus, in 10^th century Christianity continued to spread not only in Kiev, Novgorod, Rostov, and Suzdal, but also in Murom, Polotsk, Volodymyr-Volynskyi, Smolensk, Pskov, Lutsk, Tmutarakan and other regions. Influenced by Christianity, the Slavic tribes began to form a unified state.

The peaceful methods, with which Christianity was set up in the Rus’ territory, led to its successful and quick acceptance by the locals. The work of saint Kirill and Mefody, over a century prior to the events, contributed to it as well; thanks to them the preachers could say the sermons in native Slavic language. Christianity was set up with words, and without aggression and violence.

Another means of preaching, were the famous feasts held by Vladimir. On Sundays and the days of great church feasts, long festive tables were put on the streets of Kiev. The bells tolled and the choirs sang. For example, on May 12, 996 - the day when the Church of the Tithes was blessed – the Prince organized the great feast and made donations to the weak, the poor, and the pilgrims, and of course monasteries and churches. The sick and poor got barrels of wine and honey, bread, meat fish, and cheese. Vladimir wanted that people came to take those gifts and glorify God. The bowls were hold also in honor of great warriors and their victories.

From there, orthodoxy spread over the lands of the neighboring states and tribes lived on the borders of Rus. Thus, in the 10-13^th centuries some Finnish tribes accepted Christianity as well. In the beginning of the 13^th century the city of Nizhny Novgorod was built on the bank of the rivers Volga and Oka. It became a great stronghold of orthodoxy in the middle part of Russia.

The name of Saint Vladimir, who was called also the "krastnoe solnyshko" (the red sun), is connected with all further development and history of Russian Church and state. “He made us know the true Lord. He let us see the true life” – said Saint Hilarion of Kiev. His duty was continued by his children and great grand-children, who reigned there for about six centuries: from Yaroslav the Wise, who made the first step towards the independent Russian Church, to King Feodor Ioanovitsh.

The feast in honor of Saint Prince Vladimir was set up by Saint Prince Alexander Nevsky after May 15, 1240, when the prayer of Saint Vladimir helped him to defeat the army of Swedish crusaders.

Source: http://azbyka.ru/days/sv-vel-kn-vladimir-v-kreshchenii-vasilij

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Many know of St.Panteleimon (Pantaleon) as a healer and doctor both of physical and spiritual illnesses. This article focuses on his path to martyrdom...

Saint Martyr Pntheleimon was born in the city of Nicomedia in the year 275. It was the time when pagan king and the murderer of Christians Maximian reigned. Many of Christians died for Christ then, and the life of the other people was enslaved to the pagan gods and idols.

The Saint’s father was a confirmed pagan as well, who glorified the idols and had some of them at his home. However his mother was a Christian, who inherited the true faith from her ancestors, and who served God wholeheartedly. Thus they lived, bound with their bodies but separated spiritually: he made sacrifices to the pagan gods, while she honored only Christ. But when she died, the youth was influenced by his father and was sometimes brought to the idols to worship them. Later he sent the young man to Euphrosynus - the most honorable and experienced doctor, to learn the art of medicine. Panteleimon was quite capable and clever, and he learned easily what was taught to him. Soon he outperformed his contemporaries and became skilled enough to catch up with his master. But he got the true gift of healing only after he finally believed in Christ and was baptized by priest Yermolay, who was hiding in a small house from the king’s guards and Christian pursuers. When someone snitched to the king, that Panteleimon worshiped Christ and reproved the pagan gods, he ordered to torture the young man.

At first the king ordered to hang the naked Martyr on a tree and to plane his body with the metal tools and to burn his ribs with the candles. Panteleimon began to pray to God: he asked to help him overcome the pain of the tortures: “Lord Jesus Christ, help me now and give me patience to endure the pangs!” And God showed up to him in the form of priest Yermolay, and He said: Be not afraid, as I am with you. At that moment the tormentors’ hands became weak and mortified, so that they dropped the instruments, and the candles went out.

When the king saw that, he said to put the Martyr down from the tree, to make a fire and heat the boiler with tin and to put the man in it. While it was boiling, the Martyr was brought to the boiler: he raised his hands and prayed again. And God appeared to him took him by the hand and they entered the boiler together. The fire went out immediately and the tin cooled off. The king shouted: “What does it mean? The fire went out, and the tin cooled off. What should I do now, and how can I torture this magician?!” So people advised him: “Let him be plunged into the sea, as he cannot enchant the whole sea. Thus he will die”.

The torturer ordered to do so. The servants caught the Martyr and led him to the sea. They put him into the boat and hanged a big stone on his neck. When they were far enough from the bank, they pushed him out of the boat and he fell into the sea. When the Saint was in the water, he saw Christ again, and the stone on his neck became as light as a leaf. Panteleimon remained on the surface of the water and did not sink. What is more, being guided by Christ just like Apostle Peter, he walked on the water honoring Christ, and when he reached the bank he appeared before the king.

Then the king organized a special arena outside the city. He ordered to bring there wild animals, so that the Martyr would be eaten alive by them. All the inhabitants gathered here to watch the event. The Saint was thrown down to the animals, but they did not attack him. God made them meek and calm, so that they behaved just like sheep. They came to the Saint and licked his feet. When he petted them, they pushed each other as they all wanted to be touched by his hand. The people saw that and were amazed: “How great is the Christian God! The innocent man must be set free!”

Maximian was infuriated by these events. He commanded the servants to prepare a scaring device for the Martyr – the wheel besprent with needles. When they tied the Saint to the wheel and started to roll it, it was destroyed by an invisible power and shattered, and many of those who were standing nearby were killed by the shards from the wheel. But the Martyr remained safe and unharmed.

When the king understood he could not make the Saint worship pagan Gods, he ordered to beat him. When Panteleimon was heavily beaten, the king sentenced him to death – he ordered the warriors to behead the young man and burn his body. The warriors took the Saint and led him out from the city to execute him. When they reached the chosen place, they tied him to an olive tree. The butcher took his sword and beat the Saint’s neck with it, but the steel deformed just like a piece of soft wax, and his neck was unharmed, as the Saint was finishing his prayer. The horror-stricken warriors fell down and shouted: “The Christian God is truly almighty!” They fell at the Saint’s feet and said: “We beg you to pray, that God forgives our sins and all the evil we had done by our king’s will.” When Pantaleon was praying, they all heard the God’s voice calling for him.

The Martyr was full of joy. Then he asked the warriors to be beheaded. They did not dare to do that, because they were too scared and stricken by fear. Panteleimon appealed to them with such words: “If you do not do what is ordered to you, then you will not get mercy from my Lord”. The warriors chose one of them, who had to behead the Martyr. He stroked his head with the sword, and milk flowed out instead of blood. The ilive tree was blessed and became full of fruits from the roots to its top. Many of people who witnessed the event came to believe in Christ. The king found out about the miracles that happened there and ordered to destroy the tree and burn it with the body of the Saint. When the fire burnt out, the believers took the body left completely unharmed by fire and buried it with honor. Some of the servants who worked in the Panteleimon’s house, followed him and watched all his sufferings from afar. They heard the voice from the sky as well, and later they wrote his life story and provide the churches with it in the memory of great Martyr, so that we all can read about his feat.

Translated by The Catalog of Good Deeds

“Even if you have rescued hundreds of Christian slaves from evildoers and made them free, you will not be saved, if you are a slave of your passions as

- Saint Nicodemus the Hagiorite

Saint Nicodemus the Hagiorite (Nicholas) was born in the year 1748 on the Greek island Naxos. He got his education in Smyrna, where he was studying theology and languages.

In 1770 he came back to Naxos and became a secretary of Metropolitan Anthimus. In the age of 26 he came to the holy mountain of Athos. In the Dionysiou Monastery he was tonsured to monk under the name of Nicodemus.

At first monk Nicodemus served as a reader and worked as a writer. In two years, Macarius, Metropolitan of Corinthia visited Athos and assigned the young monk to publish the book named “Love of the Good”, which he found in 1777 in the Vatopedi Monastery. The work on that book became the beginning of long literary work of Saint Nicodemus. Soon the monk moved to the Pantokratorsky skete, where he studied the Holy Scriptures and the works of the Holy Fathers wholeheartedly. In 1783 he took the vow of schema and spent six years keeping the vow of silence. When the Metropolitan visited Athos again, he assigned for Nicodemus a new ministry – to edit the works of Saint Symeon the New Theologian. Saint Nicodemus had to reject silence and began his literary work again.

Not long before his death, Saint Nicodemus, having little strength to proceed with literary works and ascetic feats at the same level as before, moved to live with hieromonks and icon-painters Stefan and Neophyte Skurtey. He persuaded them to publish his books, as he could not do it himself because of his sickness. Here, in the year 1809, Saint Nicodemus peacefully passed away to the Lord.

As witnessed by others, Saint Nicodemus was a simple and kind man, who was notable for high level of concentration. He has an ideal memory and knew the Holy Scripture by heart: he could remember the chapters, the verses and pages, and could quote a lot from the works of the Holy fathers.

Saint Nicodemus’ literary works are quite various, and his written legacy is quite vast. He was the author of more than 200 works, many of which are extensive and have several parts.

He wrote the foreword for the book “Love of the Good” and short life stories of the hermits. The most famous work by Saint Nicodemus is “Invisible Fight”, which was translated into Russian by the great ascetic and theologian - Theophan the Recluse. Another great works are “Teaching about penance”, which ends with heartfelt “Word about repentance”, and “Morality of Christians” published in 1803. Saint Nicodemus contributed to the development and publication of liturgical literature. In 1796 he published 62 canons to the Mother of God, which he found in the manuscripts from Athos. This collection of canons was named “The Wreath of the Mother of God”.

Saint Nicodemus prepared a new version of “Pidalion” – a Greek nomocanon containing the rules established by the Holy Apostles, the decisions made by the holy Ecumenical and Local Councils, as well as the thoughts by the Holy Fathers.

Translated by the Catalog of Good Deeds

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The Life and Legacy of Saint Nicodemus the Hagiorite

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