The Catalog of Good Deeds

"Suffer little children to come unto me, for of such is the Kingdom of God." (Luke 18:16)

Of course, we Orthodox Christian parents want to bring our children to Christ. We bring them to be baptized, they are present with us at the Divine Services, they receive communion regularly. Isn't that enough? No, we are still holding them back if we are waiting for them to absorb Orthodoxy by osmosis. Their bodies may be in the church, but their minds and spirits are far away. They come into the presence of the Lord but they do not know where they are or Who He is. Their boredom and restlessness should tell us this but, unfortunately, we often render ourselves oblivious to the messages the children are sending. We ignore their behavior, hoping that this is merely symptomatic of youthful ignorance and that time will take care of the problem. In fact, it will. When they are older, these children will leave the Church, a church of which they have never been made to feel a part. They will leave and we will be answerable to God for their departure.

We have a responsibility to our children and to meet that responsibility we must stop listening to worldly wisdom and listen instead to eternal wisdom. The world tells us to indulge our children and make sure that they are never uncomfortable or unhappy. If we heed this kind of philosophy, we will feed our children's egos and starve their souls. God, in His infinite love for mankind, allows us to suffer terrible hardship and grief for the sake of our eternal souls. We are afraid to allow our children to suffer a temporary aggravation for the sake of theirs. The world has taught us to have no confidence in our ability to teach and discipline our own children. We want teams of child psychologists to approve our every action and we fear losing the love of our children every time a conflict arises. Even when we are willing to admit the Church into our child-rearing decisions, we have a tendency to want to hand over all of our responsibilities to some hapless individual who suggests having Protestant-style Sunday school sessions during the Divine Liturgy. This is nonsense. Our children are our responsibility and we can begin all by ourselves with two basic principles:

1. We must instruct our children from the day they are born in Orthodox Christian life by our example, in our every thought, word and deed.

2. We must concentrate, from their earliest childhood, on teaching our children basic civilized behavior, without which any further education, either secular or religious, will be impossible.

This is not at all complicated or difficult. The key is consistency.

Now, let us proceed to examine how we can apply the above principles at a Sunday Liturgy. Please remember that Divine Liturgy is a culmination of all the prayer and worship that takes place in the home during the week. If Sunday is the only day your family gives a thought to God, do not be surprised if your children feel confused and out of place. They cannot be expected to put on a show of piety once a week. They only know how to act out of heartfelt belief and habitual prayerful expressions of love for God. Let that be our first example to them and proceed then to preparations for Sunday Liturgy.

Preparing for Sunday Liturgy

On Sunday morning, the family should get up in a timely manner, so that all can be properly prepared to go to Church. Large families sometimes find it difficult to have all the children washed, dressed, and brushed in time without a lot of nagging, arguing, and rushing around frantically trying to attend to last minute details. A little organization can go a long way toward a serene beginning to this holy day. First of all, have each child's church clothes laid out the night before, already inspected by a parent so that there will be no last minute arguments about inappropriate, mismatched, stained or torn apparel. Children four years old and older can certainly dress themselves. Older siblings can help the younger ones.

Good grooming is important, both from a spiritual and a psychological standpoint. Dress a child in play clothes and he will be prepared to play. This was once a guiding principle behind school dress codes and is a reason that many public schools nowadays are requiring uniforms. Little boys should wear suits to Church, just as the men do (or should). It is not necessary to spend a fortune. A hand-me-down or a thrift shop bargain will suffice as well a new suit to fix the idea in the child's mind that he is wearing special clothing to a special place where he is expected to act like a man. Not only will the suit serve to instill in him a sense of dignity, but it will also restrict his movements somewhat so that sloppy, casual behavior is rendered far more difficult. Dress shoes go with a suit. Not only do tennis shoes look ridiculous on someone attired properly for Church, but they contradict the message (which should be reinforced constantly) that Church is not a place to play.

Little girls should wear nice dresses and dress shoes. Even from infancy, their heads should be covered. Some people who are misinformed about Orthodox tradition may try to tell you that girls do not need to wear a scarf or hat until they are twelve. Perhaps this has become confused with the age children are usually confirmed into the Roman Catholic Church or they think that the head covering somehow signals to the community that the girl will soon be available for marriage.

Whatever the source of the misconception, it has no basis in Orthodox tradition whatsoever. Girls and women should arrive at Church with their heads covered, stand throughout the service with their heads covered, and leave Church the same way. This is done for spiritual purposes concerning modesty and humility. Therefore, do not be misled into believing that the head covering needs to be worn only when confessing or communing (another popular myth).

Girls, no matter what age, should never wear pants to Church (or anywhere else, for that matter). It is easy to fall to the mistaken idea that toddlers should be exempt from such a rule. Yes, they are cute and they crawl around on the floor but little girls are not puppies. They will grow up to be women, hopefully women worthy of praise and emulation. It is much better to train a child correctly from a very young age than to impose something suddenly at an arbitrary stage of maturity. The very fact that it is arbitrary and based on personal opinion rather than any teaching of the Church will create feelings of rebellion in the child for which you may have difficulty finding an adequate response. In any case, if your concern is primarily that the weather is cold, have the child wear leggings or tights under her dress.

Boys and girls should be clean and their hair brushed. Even a very small child experiences anticipation and a sense of awe about an event for which they are being so carefully prepared. When a child is allowed to go to Church looking unkempt, dressed in whatever assortment of clothes that came to hand that morning, that child will look and feel like an afterthought - someone who had to be dragged along when the parents wanted to go to Church. No one should expect an "afterthought" to be terribly thrilled about the idea of attending services or to be very cooperative when he gets there. Another important aspect to be considered is that, fair or not, the child will judged by the adults at Church according to his or her appearance and treated accordingly. Warm approval and compliments from adults other than his parents can have a very positive and encouraging effect on a small child. He will not receive any such attention if it does not appear that even his parents think enough of him to do more than toss some wrinkled clothes at him in the morning.

The tone of parental expectations and familial participation can be set during communion prayers before the family even leaves for Church. As at all prayer times in the icon corner, the children should be expected to stand quietly and reverently. Even very small children should be with their parents at this time because even if they do not understand the words of the prayers, they do understand the serious attitude of the parents. This will help to accustom them to particular behavior whenever prayer is being said, thus preparing them to be quiet and attentive in Church. Children who are old enough to read should be allowed to read some of the communion prayers. This will help them to understand that, as they mature, they will be expected to take on some of the responsibilities of adults. Spiritually, psychologically, and emotionally they will respond with enthusiasm to this invitation to become a contributing member of the family Church.

Entering the Church

Before arriving at Church, it may be necessary to remind the children that they are about to enter a holy place. Laughter and loud speech must cease before we even approach the Church, as it is inappropriate, disrespectful and may distract those already inside the Church. We should all enter quietly and reverently. The reason we get up on Sunday morning in a timely manner is so that we will arrive before the service begins. Showing respect for God, the Church, the priest, and the Church community, we thereby set a good example for our children to follow.

Children should be taught from earliest childhood how to reverence icons properly. Their first act upon entering an Orthodox Church should be to reverence the icons in an orderly and pious fashion as they have seen the adults do. Parents should help very small children by holding their hands and going through the motions of making the sign of the Cross with them until they are able to do it by themselves. Small children should be watched carefully and guided as they reverence the icons. Left to themselves, many children who have not completely grasped the idea that these actions are serious will show off or make a joke out of making the sign of the Cross. They do this, perhaps, out of self-consciousness but it cannot be tolerated. A firm correction must ensue followed by a demand that the child make the sign of the Cross properly. If he cannot or will not obey, the parent should take the child's hand and guide him through the proper motions.

Candles are not playthings, lit or unlit. Neither are they teething- rings. Churches and monasteries purchase candles for a specific purpose - so that the people can light them and set them before the icons in remembrance of prayerful intentions. Once lit before an icon, the candle itself is considered holy and must be dealt with reverently. Children who are old enough and have shown a certain degree of maturity may be allowed to light their own candles before the icons, but only under the watchful supervision of the parents. If, however, the child makes a game of this, the privilege should be revoked until such time as he understands what he is doing. A note of caution is in order here. Candles are open flames which can cause injury to the child. Little girls with long hair are particularly susceptible to setting themselves ablaze. Always stand next to your child as he handles the candle because a moment of inattention on the part of the child (or the parent) can have serious consequences. Let us also refrain from sending bored children to "tend" the candle stands. The distraction often created by adults noisily blowing out candles and tossing them into a box is bad enough, but the effect is magnified when the job is undertaken by a child who craves diversion.

After reverencing the icons and lighting candles, men and boys should take their places on the right side of the church; women and girls should stand on the left side. Of course, babies still small enough to be held comfortably should be with their mothers, but it is important that boys learn to stand with the men at a young age. Many people at first object to the idea of their family being separated during the Divine Services. They are accustomed to standing together at home when they pray together as a family.

But when we go to church, we enter into a bigger community and a larger family. We do not in our churches have family pews, or even stand apart as families, leaving those without families even more alone and isolated. (Although, of course, it is natural for young children to stand by their parents.) In this context our particular family has less significance, and we adopt all those present as our brothers and sisters, our family, in the Faith. (The Shepherd, Vol. XV, Number 9, p. 17.)

Because we are all one family in the Church, we have a responsibility to one another. Therefore, it is appropriate for other members to help look after small children who stray from their parents or who appear to be acting in rebellion to their parents' wishes. This should not be interpreted by the parents as interference or someone passing judgement on their ability to control their children. It is well known that familiarity breeds contempt and that children will often mind a stranger rather than their own parents. This is also often necessary to keeping good order in the Church. Naturally, the primary responsibility for children's behavior rests with the parents but if they are absorbed in the service and do not notice their toddlers playing at the candlestand or their older children slouching against the wall, it is perfectly appropriate for an adult or older child to intervene. Rather than be offended, the parents should thank those who care enough to take action.

The Service Begins

Once the service begins, our participation requires that we, as Orthodox Christians, stand, listen attentively to the service, and make the Sign of the Cross whenever Christ, the Holy Trinity, the Theotokos, or the saints are mentioned by name. Our children are also Orthodox Christians and we do them great spiritual harm when we do not teach them how to participate in the service. How tragic it is to attend Divine Liturgy and see children left to themselves to play in the choir loft or on the stairs, or stuck in a back corner somewhere with a pile of toys. This conveys a powerful message to the children that Orthodoxy is for adults only and that Christ and His Church are not concerned with children at all. This is untrue and unfair. They have been baptized and they need to be brought into the fullness of the worship.This is not necessarily easy, however. Toddlers can be especially trying because they become easily frustrated when their movements are restricted. At first, we may be able only to keep them within arm's reach and quiet their louder outbursts. While we have to allow them a certain latitude, we must very clearly define specific boundaries to their movements and their behavior. All children (including toddlers) need and crave such boundaries. This defines their world and gives them a sense of security. If no boundaries are defined, a child will ultimately wander aimlessly throughout the church until somebody stops him. This is natural. However, this aimless wandering is unsettling for a child because he has no secure place where he can feel he belongs. So we set the boundary for the child close to us, within arm's reach, so that we can effectively enforce the boundary.

The boundary will be tested, we can be assured of that. The child needs to test his limits to verify that they are real. Expect any limit set to be tested many times. Because of this, consistency is essential. As many times as the child tries to wander, we must bring him back. Any time the child makes a loud disturbance, we must insist he be quiet. If he chooses to persist or become even louder, we must immediately take him outside and discipline him in such a way that he will connect going outside with something unpleasant. We should take note that rebellion does not always manifest itself in a noisy way. Silent sobbing and sullen disobedience are just as indicative of self-will as tantrums and just as spiritually destructive if not corrected immediately. Frankly, early rebellion is best dealt with by administering a spanking. As controversial as this subject has become, an explanation is in order here.

A surprising number of parents have fallen for the trendy philosophy that spankings cause children to become hostile and violent. The fact is that most small children learn very quickly from situations in which pain is the consequence for wrongful actions. If they touch a hot stove, tease a grumpy dog, or shut their fingers in a door, pain ensues. They do not hate the stove or try to pick a fight with the dog. They simply avoid the action which led to the painful consequence. Spanking as a consequence to rebellion is therefore much more comprehensible to a small child than lengthy emotional appeals to their better nature (which has not yet been developed) or long periods of being ignored followed a furious pounding (which is not only abusive but confusing to the child).

A spanking is to be reserved for use in response to willful defiance, whenever it occurs. Period! It is much more effective to apply it early in the conflict, while the parent's emotional apparatus is still under control, than after ninety minutes of scratching and clawing. (James Dobson, Dr. Dobson Answers Your Questions, Tyndale House Publishers, Inc. p.157)

When a parent attempts to apply the method described above, he must expect a certain amount of criticism from other members of the community. For some reason, people want to see a well-behaved child without ever seeing the discipline applied. Some will say the parent is being too harsh, while others will complain that the child is unruly. We cannot expect to please everybody. We must set our own standards for our children's behavior and hold them to those standards on a consistent basis. This approach will teach the children proper behavior and will ultimately gain them much praise when they begin to act like civilized human beings. The praise will be the more so because such behavior is so rare nowadays.

Food should never be brought into the church in the form of snacks and drinks to keep small children quiet. (By the same token, teenagers should never be given gum to keep them quiet either.) For one thing, it is uncanonical. The only food consumed in the church is Holy Communion, Antidoron, and the Artos. The eggs for Pascha and grapes for Transfiguration are brought in only to be blessed. Other foods are forbidden by the canons. Besides, it is just not a good idea to bribe children with snacks. This teaches the child an unhealthy attitude toward food which can promote obesity and creates a bad habit which is very difficult to break. Imagine how difficult it will be to teach such a child how to fast for Communion and Antidoron when he is of age.

School age children should be required to stand throughout the Liturgy, except at the reading of the Epistle and during the Homily. Standing does not mean leaning against the wall, slouching with hands in pockets, or hanging on to a parent (or anybody else). Children need to be standing reverently with their hands at their sides or folded in front of them. If the parent senses that the child is unwell or unusually tired, then it is for the parent to indicate when the child may sit down. We must not allow the children to make such decisions for themselves. This is an opportunity to train them in obedience. There is a world of difference between a self-willed child deciding that the service is too long and that he must take a rest, and the parent permitting a necessary rest. The key is who decides what is necessary. Orthodox spirituality is based in obedience, as manifested in the obedience of the Theotokos and each of the Saints. Even in the smallest acts, teachings of the Church are imparted to children.

The same parental discretion must be used in allowing children to leave the church to go to the bathroom. Generally, it is a good idea to be sure that each child goes to the bathroom before entering the church. In most cases, noone should need to go again until the conclusion of Divine Liturgy. Children are very apt to use the excuse that they must go to the bathroom so that they can leave the church and play for awhile. In cases where the parent discerns a real need, the parent should accompany the child to and from the restroom to insure against any dawdling. This will also discourage any false alarms.

Should the parent need to leave the church for any reason, the children should remain in the service under the supervision of the other adults there. In such cases, it should be understood that the other adults have the authority to issue corrections and administer discipline where necessary. Neither adults nor children should leave the church during the reading of the Gospel, the Great Entrance, or at any time during the consecration of the Gifts. To leave at these times is very disruptive and irreverent.

At Communion

Babies and toddlers should, of course, commune every Sunday and Feast Day and they require no particular preparation beforehand. By their demeanor, however, the parents convey their personal sense of reverence for the Mysteries to the child. As the child matures, the parents' responsibility increases. When the parents and the Priest feel that the child is articulate enough and able to understand right from wrong, it is time to have the child go to Confession. There is no specified age when this should occur. Some local churches have arbitrarily chosen the age of seven, but this is merely a guideline and should not be considered absolute. Some children are able to confess at a very early age, while others may need more time. The same holds true for fasting before Communion. The parents should accustom their child to the idea, first of all, by their example. When the parents observe that the child does not seem to require food as frequently (for example, the child is able to play all morning without showing interest in food), they should help the child understand that we do not eat or drink in the morning before we commune. Again, this is a matter of parental discretion but our goal is to strive to teach the child to put off gratification of physical appetites in favor of a higher, spiritual good.

It has been mentioned several times here that children must learn to move and speak reverently in the church. This must especially be emphasized when they approach the Chalice. In some churches, children are communed after the adults. This helps them to learn humility and respect for their elders. In whatever order the people are communed, however, children should not be allowed to push in front of others, fight among themselves, or in any way be disruptive. They MUST be made to understand that they are approaching God Himself and that those who partake unworthily (or with an unworthy attitude) do so to their detriment. Because parents risk taking this condemnation onto themselves, they should be vigilant of their child's behavior at all times. Should the child misbehave as he is approaching the Chalice, the parent would do well to take him out of the communion line and not permit him to commune that day. Communion is a sacred privilege, not a right. The child will learn a tremendous spiritual lesson when he learns not to take this privilege for granted.

The child should approach the Chalice silently, arms folded across his chest. He should open his mouth wide so that the Priest can easily put the spoon in the child's mouth. The child should then close his mouth around the spoon and wait for the Priest to pull the spoon out. If some of the Mystery should spill on the child's lip or chin, he should let the person holding the Veil wipe it off.

After communing, the child should move to the place where the Antidoron is being given. There he should take one piece of Antidoron, dip it into the wine, and put it directly into his mouth, cupping his other hand under his chin to avoid spilling crumbs on the floor. If any crumbs do fall, the parent should consume them. A small child should wait for someone to assist him, rather than risk spilling the wine or knocking bread on the floor. Children should be told that Antidoron is holy and should be treated reverently.

Until the child eats a full meal, he must not be allowed to put anything in his mouth which will be taken out again, such as his thumb, his pacifier, lollipops, or chewing gum. This is done out of reverence for any trace of the Mysteries which might remain in the child's mouth.For the same reason, the child should be discouraged from spitting. Should a baby spit up after Communion, a tissue or paper towel should be used to clean up and then taken directly to the Priest so that he can properly dispose of it by burning.

After Divine Liturgy

Children, as well as adults, should refrain from socializing until they are outside the church. If there is a place provided for children to play, now is the time. Children who have stood quietly throughout the Divine Liturgy should be praised for their good behavior and allow to burn off some energy before the Agape meal. There is a time and place for everything and just because we do not allow children to play in the church does not mean that we do not understand their need to play.

If there is a meal at the church after Divine Liturgy, children's good manners can make for a very pleasant social experience, while bad manners can make the meal difficult for everybody. If the food is being served buffet style, children should always be served after the adults. Small children will need their parents to make up a plate for them, but even older children may need parental supervision to be sure that they do not take more food than they can eat. Of course, nobody should take any food until the blessing has been given by the Priest. The parents should take responsibility to clean up any mess made by their children. Older children and teenagers should be encouraged to assist in serving the food and cleaning up after the meal. This will help them to feel that they are a part of the community.

In Conclusion

It is quite natural for parents to become discouraged when initial attempts at disciplining children appear to fail miserably. None of what has been written here can be accomplished overnight. There is no "instant" formula for teaching children reverent and civilized behavior. Patience and, above all, consistency are absolutely essential in attaining the desired results. This consistency must be based on a sincere desire to set a proper example so that we, the parents, demonstrate the best of Orthodox behavior.

True Orthodoxy is reflected in a way of life which is practiced in the home on a regular basis. To have children live one way at home and then suddenly to expect them to act differently in the church is an unrealistic (and, frankly, hypocritical) approach. If, during the course of the week, the child has not been expected to stand quietly at prayers, act respectfully to his parents, and exhibit good table manners, why should we be surprised if he acts badly at church?

There is no reason to be afraid to set high standards for our children.

When we have high expectations, children not only gain self-esteem by meeting those expectations, but they come to love and respect those who set them. Children want the House of God to be a place of awe and mystery. Though young children may have difficulty being attentive during long services or understanding what these services mean, they yearn to be taught and naturally seek to understand anything for which their parents show a deep reverence.

Traditional Orthodoxy is a priceless pearl, a gift which we bestow upon our children. If we act as though we are depriving our children in some way by insisting that they adhere to the teachings of the church, we are blaspheming. When we bring our children to Christ, we must not forget that we are bringing them into the presence of the King of Kings. We do no service to our children when we deprive them of the means of understanding this blessing. To give them the false impression that they are equals with their "friend, Jesus" is to give them a counterfeit Christ. We love our children and therefore we want to bring them to Christ as He truly is, in all of His glory. To give them less is to give them a stone in the place of bread.

If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him? (Luke 11:11-13)

Our job as parents is to teach our children how to ask.

Article by Presbytera Juliana Cownie

Source: http://orthodoxinfo.com/praxis/youngchildren.aspx

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Joy is the second gift of the Holy Spirit mentioned by Apostle Paul. Indeed, joy is a righteous deed, a Godly deed, a holy deed. “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit (Romans 14:17)” - the Apostle says. We were directly given a commandment: “Rejoice in the Lord always. I will say it again: Rejoice!” (Philippians 4:4)

The Holy Bible appeals to all of us to rejoice. Despondency is a sin. You can find it hard to understand just as with the command to love. Joy is an emotion, a feeling that we would be glad to experience, but we cannot. Joy does not have a power button; otherwise, we would be pressing it all the time. People even try to receive joy by drinking alcohol or taking drugs. However, it is impossible to say that we cannot have joy at all. No one can have ripe crops on their field - they have to work hard, plant seeds, dig weeds. In order to receive joy you have to be patient and resilient. You have to grow it as we grow a plant; and it is important here is that you don’t kill it.

The paradox of our fallen nature is that we are so desperate to be happy, but we do everything not to be. It is the same with joy - we wish to have joy in our lives, but we do everything to kill it. Sin kills joy; and the best example will be again alcohol and drugs that do not really bring joy to our lives. After a short euphoria there’s a deep emotional breakdown. Those who advise to drink alcohol in order to drown one’s despair are terribly wrong - the number of suicides committed under the influence of alcohol is much higher. Alcohol deepens a sense of despair and makes people feel complete hopelessness. But it works in the same with any other sin - you think that you’ll be happy - that money you stole or fornication you committed will make you happy - but, again, it proves to be wrong. It is often said that Christianity deprives people of “simple pleasures of life”. But it’s just the opposite - being a Christian means to reject oneself from what kills joy.

Discontent is one of the sins that destroys joy right away. We pour out angry complaints to God, people, circumstances, and we are constantly grumbling at everything, that made us feel insulted and disadvantaged. The paradox of a constantly complaining man is that he grumbles about his own unhappiness, but he cannot be happy because of his complaints. No changes of his life circumstances could help him - he who complains that their porridge is too thin, will also complain that their diamonds are too small. Joy will never abandon humble and grateful hearts - as the Apostle says: “Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus” (1 Thessalonians 5:16-18).

The other killer of joy is anger, rage and judgment towards others. Look at the social networks - people are sometimes angry and depressed there.

Repentance is a way to receive joy. You should acknowledge your sins, confess them and then do your best to change your life. When we are mad at other people's sins, we become even more despondent; but when we see our own sins and repent of them - we change ourselves and receive joy. We become fertile ground for cultivating joy. It’s not enough to only remove yourself from what kills joy, we should approach the One, Who is the creator of it - God the Holy Spirit. We should be looking for Him in prayer - personal or church prayer, and especially in the Holy Mysteries of the Church.

Joy is connected with gratitude and hope. Joy is when we know something good, something very good. Something that is so beautiful and comforting, that we not dare to believe in it, though we know that it is true. Christ says to the Apostles that they should rejoice because their names are written in Heaven.

In the very core of our personality, much deeper than any problems of life, we have hope and joy - and we know what is the first and last truth about reality. God is love, His love will win, His divine providence leads us to His Kingdom. Here, on Earth, we can only have foreknowledge of the true joy. As Saint Seraphim of Sarov says, “Once I was praying to God that I could be closer to Him and so that He could show me His Heavenly Kingdom. And God showed His mercy on me. He made my wish come true. And I was ascended into His Kingdom, though I do not know whether with my body or not. God knows - it is beyond understanding. And that joy of Heaven that I experienced can not be described… If only you could know what joy a holy man would experience in Heaven, you would choose to live through all sorrows, persecutions and slander of our earthly life with gratitude… There is no sufferings, no grieves, no weeping… There is joy and delight that can not be expressed, the righteous will see the glory of God. But if even the Apostle Paul could not describe such heavenly glory, then how other man’s language could express glory and beauty of Heavenly Kingdom, in which the souls of the righteous will settle”.

A little kid, who knows that his parents will pick him up from school and drive him to the seaside - he is already thinking of sand and waves and of huge southern stars. A Christian, who knows that God leads him to the New Jerusalem, is already there in his thoughts, and “with fear and great joy” is awaiting for his coming back home. As Saint Ephraim the Syrian said: “Repentance means awe in front of the gates of Heaven”. The source of this joy and awe is our knowledge of presence of God, who became a man to save us, and who always cares of our everlasting joy. As it is written in one of the famous poems of Vladimir Solovyov:

He is here, now, - among the casual bustle,

In the turbid flood of life’s alarm.

You rule with an all-joyful mystery,

Evil is impotent; we - eternal, God - with us!

Translated from the following source: http://foma.ru/pochemu-greh-ubivaet-radost.html

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On September 14th, for centuries, when the feast of the Exaltation of the Cross was celebrated in cathedrals, the bishop would take his place in the center of the church and, surrounded by a great assembly of clergy, would majestically raise the cross high over the crowd and bless the worshippers on all four sides of the church while the choir thundered in response, “Lord have mercy!” This was the celebration of Christian empire, an empire born under the sign of the Cross on that day when Emperor Constantine saw a vision of the Cross high in the sky and heard the words “In this sign conquer…” This is the feast of Christianity’s triumph over kingdoms, cultures and civilizations, the feast of that Christian world which now lies in ruins, still crumbling before our very eyes.

Yes, the solemn, ancient rite will once again be celebrated this year. The choir will still be joyfully singing that “the Cross is the strength of kings, the Cross is the beauty of the universe.” But today, the tumultuous metropolis surrounding the church does not participate in that hidden triumph and is completely unconnected to it. Its millions of inhabitants will go on with their normal lives and their usual ups and downs, interests, joys, and sorrows, with no reference whatsoever to the goings-on within the church building. Why then do we keep repeating words about universal triumph, and singing over and over again that the Cross is unconquerable? Sadly, we have to admit that many, many Christians are unable to answer this question. They are accustomed to seeing the church in exile and on the margins of life, exiled from culture, life, schools and from everywhere. Many Christians are content and undisturbed when the authorities contemptuously allow them to ‘observe their rites” as long as they are quiet and obedient, and do not interfere in the building of a world where there is no Christ, no faith, and no prayer. Those tired Christians have almost forgotten what Christ said on the night he went to the Cross: “In the world you have tribulation, but take courage, I have overcome the world” (Jn 16:33).

It seems to me that we continue to celebrate the Elevation of the Cross and repeat ancient words of victory not simply to commemorate an old battle that was won, or to recall the past that no longer exists, but in order to reflect more deeply on the meaning of the word “victory” for Christian faith. It may be that only now, stripped as we are of outward power and glory, government support, untold wealth, and of all apparent symbols of victory, are we capable of understanding that all of this was, perhaps, not genuine victory. Yes, the cross raised above the crowds was in those days covered with gold and silver and adorned with precious stones. Yet neither gold, nor silver, nor precious stones can erase the original meaning of the Cross as an instrument of humiliation, torture, and execution on which a man was nailed, a man rejected by all, gasping from pain and thirst. Do we have the courage to ask ourselves: if all those Christian kingdoms and cultures died, if victory was replaced by defeat, was it not because we Christians became blind to the ultimate meaning and genuine content of Christianity’s most important symbol? We decided that gold and silver would be allowed to eclipse this meaning. And we decided as well that God desires our worship of the past.

To honor the Cross, to raise it up, to sing of Christ’s victory: does this not mean, above all, to believe in the Crucified One and to believe that the Cross is a sign of staggering defeat? For only because it is a defeat, and only to the measure it is accepted as defeat, does the Cross become victory and triumph. No, Christ did not enter the world to win outward victories. He was offered a kingdom, but refused. And at the very moment of his betrayal to death, He said: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Mt 26:53). Yet, Christ was never more a king than when He walked to Golgotha carrying his own cross on his shoulders while the hate-filled and mocking crowd surrounded him. His kingship and power were never more obvious than when Pilate brought him before the crowd, dressed in purple, condemned to a criminal’s death, a crown of thorns on his head, and Pilate telling the raging mob: “Behold your king”. Only here can the whole mystery of Christianity be seen, for Christianity’s victory resides within the joyful faith that here, through this rejected, crucified and condemned man, God’s love began to illumine the world and a Kingdom was opened which no one has power to shut.

Each of us, however, must accept Christ and receive him with all our heart, all our soul, and all our hope. Otherwise, outward victories are all meaningless. Perhaps we needed this outward defeat of the Christian world. Perhaps we needed poverty and rejection to purge our faith of its earthly pride and of its trust in outward power and victory, to purify our vision of the Cross of Christ, which is raised high above us even when neither we nor the world can see it. In spite of everything, the Cross is still elevated, exalted and triumphant. ‘The Cross is the beauty of the universe.” For in whatever darkness people find themselves, and however great the outward triumph of evil in this world, the heart still knows and hears the words, “Take courage, I have overcome the world.”

[Taken from, “Celebration of Faith” Sermons, Vol. 2, “The Church Year” by Protopresbyter Alexander Schmemann, 1994.]

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The special service at the end of the All-night vigil or the rite of the Exaltation of the Holy Cross was established in Jerusalem shortly after the Finding of the Cross. In memory of that event and the restoration of the Church of the Holy Sepulchre in Jerusalem.

The Jerusalem Lectionary of the 5^th century in Armenian language tells about the rite of the Exaltation of the Cross in front of the praying masses. In the Georgian version of the Lectionary of the 5-7^th centuries there is a detailed description of this rite. It was held on September, 14(old calendar) and began at the third hour after the sunrise. The priests came into the sacristy, then vested, decorated the Cross (sometimes even three Crosses) and laid it on the altar stone. The rite included three episodes of exaltation (elevation) of the Cross. Each elevation was preceded by the prayers and chants and was accompanied by fifty “Lord, have mercy upon us” prayers. After the third elevation, the Cross was washed with aroma water, and people were allowed to venerate the Holy Cross. Then the Cross was placed into the altar stone again and the liturgy began.

By the 6^th century the rite of the Exaltation was already known and performed not only in Jerusalem, but in other corners of the Christian world as well. According to the post-iconoclastic Great Church Typicon, in the Saint Sofia Church the Exaltation rite was held during the matins after the troparions to the Cross. The rite itself is described shortly: the Patriarch was standing on the ambon (a small rise with the stairs in the center of the church) while raising the Cross, at the same time people were exclaiming “Lord, have mercy upon us”. This was repeated three times. The picture of the priest raising the Cross became the traditional image of the feast’s iconography.

The Constantinople rite is described in the Dresden and Paris copies of the Great Church Typicon: during the matins the Patriarch with the Cross went to the ambon accompanied by the skevophylax or chaltulary and the singers (who sang the troparion to the Cross). When the Patriarch reached the ambon, he put the Cross on a small table and made three prostrations. Then the Patriarch began the rite, which consisted of three cycles. Each cycle included 5 raisings of the Cross. At first, the Patriarch came to the eastern side of the ambon and raised here the Cross. At the same time the deacons and all the other people exclaimed “Lord, have mercy upon us” 100 times. During the last three times of reading the prayer, the Patriarch made the sign of Cross to the East three times. Then the Cross was raised in the same manner to the South, the West, the North, and aging to the East. After a short rest, the Patriarch repeated the same actions, but the prayer was read 80 times for the second cycle and 60 times for the third cycle. After that people sang the Kontakion to the Cross and then the liturgy began.

In the Typicon of the Studite tradition, the rite of Exaltation is based on the Constantinople type, but is slightly simplified. It is included into the final part of the matins. Instead of three cycles there was only one, consisting of five raisings – twice to the East and one time for the other sides of the world.

According to the Studite-Alexian Typicon the rite was held in the end of matins after the reading of the Trisagion, the Troparion to the Cross and bowing to the Cross. The rite began with singing the three Troparions; the Cross was elevated by father superior in the altar from different sides of the world (the East, the North, the West, the South, and again the East). After the rite a litany was proclaimed and the first hour began.

According to the Typicon of Evergetis the rite was held not in the altar, but in the church. After the Troparion to the Cross the priest made three times the sign of the Cross to the East and sang loudly “Lord, have mercy upon us” three times as well. Then he was raising the Cross slowly while singing the rest 97 times. After that the sacred action repeated to the other sides of the world: South, West, North, East.

In the Typicon of Saint George the Hagiorite describes two versions of the rite. The first one corresponds to the one described in the Typicon of Evergetis (but the order of the sides is different: East, North, West, South, East). The second version tells that the rite was held by the Patriarch, and its features underline the connection with the Great church (the chants after the entrance during the praises).

In the Jerusalem statute, adopted in the Orthodox Church in 13-15^th centuries, the rite preserves the features, which are known from the Studite scriptures: it is held at the matins after the great praise and the Troparion to the Cross. The sign of Cross is made five times and the Cross is raised to the sides of the world (East, South, West, North, East). But there is an important change – five petitions by a deacon are included (at the time when the sign of Cross is made), and after each of them “Lord, have mercy upon us” is sung. Moreover, according to the Jerusalem statute, before raising the Cross the priest has to lean to the floor so that his head will be not higher that 20 cm above the floor. In the second part of the 17^th century, when the liturgical literature was corrected in Russian Church, the order of the sides of the world was changed. The new order was: East, West, South, North, East. This order remains even today.

The rite of the Exaltation of the Cross is an inalienable part of the festal service. This can be proved by the variety of features, described in different scriptures. In some of them it is stated, that the rite can be held only by the Patriarch with the clergy, but according to the others a priest with a deacon can do this as well. For example, in 1301 the fathers of the Constantinople cathedral gave the answer to the question of Theognostus, the bishop of Saraysk, in which it was stated, that the rite can be led not only by a bishop, but also by a father superior. Saint Cyprian of Moscow wrote in his letter to the clergy of Novgorod, that the Cross should be elevated in any church, even if there is only one priest. The handwritten monastic Typicon of the 17^th century says, that the rite should take place annually only in cathedrals, while in all other churches the rite in should be held only in case when the feast falls on Saturday or Sunday.

In old Moscow Typicon of 1641 it was written, that the Cross should be elevated only in cathedral churches and monasteries, while in average churches only worshipping of the Cross should take place. That instruction was later transferred to the new version of Typicon of 1682. Since that it is stated in all publications of the Russian Typicon. Nowadays in the Russian Church the rite takes place in all the cathedrals, while in monasteries and parishes it can be held with permission of the eparch. In the Church of Greece the rite can take place in any church.

According to certain manuscripts, when the rite of the Exaltation is held, the ektene of the matins can be cancelled, because some prayers of it are also included in the rite. Just like in the Jerusalem, the Cross is washed with aromatic water during the Exaltation.

Translated from: http://www.patriarchia.ru/db/text/50351.html

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On August 1, according to our Orthodox ecclesiastical calendar, our Holy Church begins the celebration of the Precious and Life-creating Cross of the Lord, which reaches its climax on September 14, the great feast of the Exaltation of the Cross of the Lord, and concludes with the Leave-taking (Apodosis) of the feast on September 21.

Why is this? Is it not enough that we commemorate the Crucifixion of the Lord on the Cross on Great Friday, and that the Holy Church glorifies the Cross of the Lord every Friday?

A profound, inner meaning is concealed in this celebration of the Cross of the Lord: the Holy Church, our concerned mother, wishes to direct our particular attention to this great and saving sign, against which the world, "which lieth in wickedness" (I Jn. 5:19), has always waged, and in our days continues to wage, a deliberate and unrelenting battle—the world which has now plainly fallen away from Christ and is preparing itself to worship Antichrist.

Can anyone dare call himself a Christian who shuts his eyes to all the horrors taking place in the world today, and soothes his conscience, and the consciences of those around him, with assurances that everything is an incidental, transient phenomenon, and that in general the world is moving towards "progress," towards the establishment of the "Kingdom of God on earth"?

It is difficult to say what these people believe who have apparently been appointed to instruct the people in the pure teaching of the Word of God and the holy Fathers of the Church, and why they are so disposed, marching to the tune of the sectarians at times, and at other times with those who do not believe in God and with the "Christian progressives." Either they are naive in the extreme and completely ignorant of the clear teaching of the word of God, or they themselves do not believe in anything, but say that which is required of them by the overlords who provide for them, whom they faithfully serve, fearing to lose those worldly goods received from them: money, titles, jobs, high rank in society, pleasures, etc.

The word of God does not give us even the slightest foundation for belief in the establishment of a "Kingdom of God on earth," or in any worldly progress for humanity; quite the contrary. It foretells much suffering for true followers of Christ and the "bearing of the cross" in imitation and following of the Lord Who bore the Cross; and for this world, which lieth in wickedness, it foretells an inevitable end. The promised "Kingdom of Christ on earth" is by no means tangible, but noetic—within the souls, of those who truly believe in Christ, for Whom the Lord became King.

Surely it is not in vain that, laying down the whole course of a true Christian's earthly life, Christ our Savior said: "Whosoever, will come after Me let him deny himself and take up his cross and follow Me" (Mk. 8:34); and at the Mystical Supper before His suffering: on the Cross, He forewarned His disciples "In the world ye shall have tribulation" (Jn. 16:33). Neither in vain did the holy Apostles, in complete accord, with these words of the Divine Teacher, instruct Christians, "We must through much tribulation enter into the Kingdom of God" (Acts 14:22), or "Christ also suffered for us, leaving us an example that we should follow His steps" (I Pet. 2:21).

But this transient, earthly world in which the "progressives," despite the sorry witness of their own eyes, promise the people some completely illusory, happy, "paradisiacal" life with total well-being and prosperity for all, is doomed to destruction on the "day of the Lord," according to the clear, teaching of the word of God, when "the heavens shall pass away, with a great noise, and the elements shall melt with fervent heat the earth also and the works that are therein shall be burned up" (II Pet. 3:10).

Modern thinkers do not want to hear of this, saying that this might happen "some day," "many million years hence," but "never today." By such statements they liken themselves to the "scoffers" the holy Apostle also refers to, alerting Christians to the dangers lurking for the morality of Christian people. "Know this first, that there shall come in the last days deceitful scoffers, walking after their own lusts and saying, "Where is the promise of His coming? for since the fathers fell asleep all things continue as they were from the beginning of creation" (II Pet. 3:3-4). It is a characteristic indication that those who speak thus are people who are "walking after their own lusts!" To such "lusts" have they surrendered themselves, darkening the eyes of their souls so that they no longer see anything, for they look at everything only from the distorted point of view of their "lusts," which occupy all their attention and interest.

Yet, our Lord Himself clearly taught us not to think of relegating His Second Coming to some vague remote future "millions of years hence," but commanded us to expect Him always, comparing His arrival in its suddenness to that of a thief: "Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the householder had known in what watch the thief would come he would have watched and would not have suffered his house to be broken into. Therefore, be ye also ready; for in such an hour as ye think not the Son of man cometh" (Mt. 24:42-44). The "faithful and wise servant" never says that the Second Coming will be "sometime after many, many years;" and that it is thus not necessary to trouble oneself with this thought, for he knows that the Lord Himself" has forbidden him to say: "my Lord delayeth, His, coming" (Mt 24:48).

What, then, can be said of these who not only do not consider the possibility of the nearness of the end of the world and the Second Coming of Christ, which many signs indicate to us, but believe in some imaginary progress of humanity and the approach of a general well-being and prosperity, although all of modern life, with its total decline of true faith and morality, with its terrible, destructive inventions which deal death to man, simply cries out against this.

One must know and remember that it is such earthly "Progress," such illusory well-being and prosperity of man on earth, that Antichrist, Christ's opponent, promises to give to the people. His servants, who are preparing for his reign on earth, are already striving beforehand in like manner to influence the people, shouting and preaching everywhere about this "paradise on earth" which supposedly awaits the people. And all those who strive for this earthly "progress" forgetting Christ's words: "But seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you" (Mt. 6:33), who avoid bearing their cross as Christ commands, but think only of how they might make the world better and more free, richer and more carefree, enjoying all the earthly goods and pleasures, are in the same camp with the servants of the imminent Antichrist, working consciously or unconsciously for his swift appearance and reign in the world.

Such as these are not of Christ, but of Antichrist. But we, if we are true Christians and do not falsely or hypocritically bear the name "Christian," must gaze constantly upon the Cross of Christ, that saving sign of God's love for us, the token of our salvation, and drawing therefrom abundant and grace-imparting powers "which pertain unto life and godliness" (II Pet. 1:3), must bear our cross as the Lord has commanded us, and must regard this transient earthly life as but a sojourn in a hostel, whence we must return home to those "heavenly mansions" which the Lord has prepared for us by His suffering on the Cross (Jn. 14:2).

With the great Apostle, we must "consider all things as dung in order to win Christ" (Phil. 3:8). And we must thus forsake all our purely earthly concerns, all controversies, quarrels, disputes and altercations, from which no one receives any benefit, but only spiritual harm. "Our life is in Heaven; from whence also we look for the Savior, our Lord Jesus Christ" (Phil. 3:20). This we must ever constantly keep in mind.

Soon all will come to an end—all this temporal, transient, corrupt earthly world. Surely we shall not lose our hope of eternal life by surrendering ourselves to our petty passions and lusts! "Seek those things which are above," the holy Apostle Paul thus exhorts us, "where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth" (Col. 3:1-2).

From Orthodox Life, Vol. 28, No. 6 (Nov.-Dec., 1978), pp. 23-26. Translated from True Orthodoxy and the Modern World, by Archbishop Averky (Jordanville, N.Y.: St. Job of Pochaev Press, 1971), pp. 295-299.

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History of the Rite of The Exaltation of the Cross

The Kingdom of God: "Progress" or the Cross?

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