The Catalog of Good Deeds

On this day, the Tuesday of St. Thomas week, according to the order instituted by our Holy Fathers, we call to remembrance, in Paschal joy, all those who have died from the beginning of the ages in faith and in the hope of resurrection and life eternal. "Having previously celebrated the radiant feast of Christ's glorious Resurrection, the faithful commemorate the dead today with the pious intent to share the great joy of this Pascha feast with those who have departed this life in the hope of their own resurrection.

This is the same blessed joy with which the dead heard our Lord announce His victory over death when He descended into Hades, thus leading forth by the hand the righteous souls of the Old Covenant into Paradise. This is the same unhoped-for joy the Holy Myrrhbearing Women experienced when discovering the empty tomb and the undisturbed grave clothes. In addition, this is the same bright joy the Holy Apostles encountered in the Upper Room where Christ appeared though the doors were closed. In short, this feast is a kindred joy, to celebrate the luminous Resurrection with our Orthodox forefathers who have fallen asleep.

“There is evidence of the commemoration of the dead today in the writings of the Church Fathers. St. John Chrysostom mentions the commemoration of the dead performed on Tuesday of St. Thomas week in his "Homily on the Cemetery and the Cross."

"Today, the faithful departed are remembered in Divine Liturgies, 'koliva' is prepared and blessed in the churches in memory of those who have fallen asleep, and the Orthodox graves in cemeteries are blessed by the priests and visited by the faithful. On this day alms are given to the poor. Furthermore, it should be noted that due to the great spiritual joy this jubilant commemoration bears, it is called in the Slavonic tongue, 'Radonitsa,' or Day of Rejoicing."

From the "Synaxarion of the Lenten Triodion and Penecostarion" (published in 1999 by HDM Press, Rives Junction, Michigan) on "Radonitsa'

Source: http://www.orthodox.net/ustav/radonitsa.html

Visitors to an Orthodox church service may ask why it is that our clergy wear such seemingly peculiar garments. Accustomed to the sight of a priest in his Sunday vestments, we Orthodox Christians are rarely able to give a satisfactory explanation and our response is often Limited to something about "the beauty of the Church." While it is not necessary for us to become experts on .thhis subject, we could benefit from a closer examination of church vestments-their historical origin and their significance-not only to be able to answer questions, But also to help ourselves enter more deeply into the services.

The historical origin and development of church vestments is a rather complex matter which has lent itself to two different approaches: the "ritualistic"- which assumes that the vestments of the early Christian Church were modeled after those of the Jewish levitical priesthood., and the "anitiquarian" - which holds that it evolved from the ordinary dress of the Roman citizenry in the first few centuries of the Christian era.

That the office of the priesthood was meant to be set apart in its form of dress is clear from the Old Testament. God commanded that when the priests enter the gates of the inner court of the temple, "they shall put on linen robes... and when they go out into the outer court to the people, they shall put off their robes in which they minister and they shall lay them up in the chamber of the sanctuary" (Ezek. 44:17). Linen was considered to be a fine material in comparison with wool which was generally coarser and more commonly used. Besides a linen tunic, the order of Levites was also ordained to wear linen mitres upon their heads and "linen drawers upon their loins" and "they shall not tightly gird themselves" (Ezek. 44:18).

One cannot assume that before Christianity emerged from the catacombs any but the simplest form of vestment was used. The dress commonly worn by men and women 'like in the Roman Empire at that time was the chiton or tunic, a long garment with sleeves, which reached to he ground. The preferred color for celebrants was white as a symbol of that holiness and purity which the Lord commanded; "Let thy priests be clothed with righteousness" (Ps. 132:9). The garments set aside for Church services were decorated with crosses to distinguish them from ordinary garments. To this day the tunic remains as the vestment common to all three orders of clergy-bishops, priests and deacons-the only difference being that the deacon's tunic or sticherion has wide sleeves, while that of the bishop and priest has tight-fitting ones. That this garment has its origin in earlest times is a reminder of the universality of the Church and the immutability of the Faith.

Another item of clerical garb which had its origin the early centuries of the Church was the orarion or stole. It is likely that it developed from the towel or scarf which was an indispensable part. of the Roman attire and was generally worn over one shoulder. A fourth century law required that officials wear a sign of office. The stole served this function as well as having more purely spiritual, significance as a symbol of the grace of the holy Spirit flowing down upon the clergy In.the case of priests, the stole is worn over both shoulders as sign of the double measure of grace and is called the epitrachelion which means "what is worn around the neck." For convenience sake it is sewn or buttoned down the front. Although the bishop also wears - an epitrachelion, his distinctive sign of office is the ontophorion-a long, broad strip arranged on the shoulders in such a way that one end descends in front and the other behind. The word 'omophorion' means "shoulder covering" and originally referred to a piece of sheepskin worn over the shoulders by the aged and in firm for warmth. Later it was made out of the same material as the rest of the vestment, but its origin still recalls the parable of the lost sheep which the good shepherd found and lay on his shoulders. So too the bishop is entrusted to safely guide his flock and take thought for the conversion of the erring.

The rise of Byzantium and the close relationship of the Church and State had a marked influence on the further development of Orthodox vestments which have essentially remained in the same form up to this day The mitre, for example,-worn by all those in the episcopal office-is modeled after the crown of the Byzantine emperors. .It is highly unlikely that it was modeled after the Old Testament mitre since it was not adopted by bishops of the Church until the 15th century. The mitre represents both the crown of thorns and also the power entrusted to bishops as the leaders of the Church In more recent centuries the Russian Church has given the mitre to some archimandrites and archpriests as an honorary distinction. During the Byzantine era vestments came to be made of very beautiful fabrics such as brocaded silks, and were adorned with embroidery and jewels. With the hierarchs arrayed in such resplendent vestments, the services were reminiscent of the majestic - court ceremonies and were a striking reminder that the worshippers were in the presence of the King of kings

The spiritual significance of all the various liturgical vestments is underlined by the special prayers read during the process of vesting; When the priest or deacon puts on the sticharon, he says: "My soul shall rejoice in the Lord, for He hath clothed me in the garment of salvation and with the vesture of gladness hath He covered me. .(Is. 61:10). In putting on the epimanika or cuffs, first on the right hand and then on the left, he prays: "Thy right hand, O Lord, is glorified in strength; Thy right hand, O Lord, hath vanquished the enemy, and in the multitude of Thy glory hast Thou crushed the adversaries (Ex. 15:6). "Thy hands have made me and fashioned me..." (Ps. 118:73). The cuffs are symbolic of the bonds of Christ and serve as a re minder that a minister of the Church must rely not on his own strength, but on the help of God. Taking the-epitrachelion, the priest makes over it the sign of the Cross and prays: "Blessed is God Who poureth out his grace upon His priests, like unto the oil of myrrh upon the head, which runneth down upon the beard, upon the beard of Aaron, which runneth down to-the fringe of his raiment" (PS. 132:2).

In putting on the zone or belt, worn by both bishops and priests, he says: "Blessed is God, Who girded me with power, and hath made my path blameless..." (Ps. 47:32-33). The zone denotes the priest's readiness to serve the Lord and is also a sign that he is bound to Christ. Those priests honored to wear the thigh-shield and also the epigonation (in Russian-palitsa), then put these on with the prayer: Gird Thy sword upon Thy thigh, O Mighty one.. "(Ps. 443) And indeed, these originated from the "knee-protectors' suspended from the belt and worn on the thigh by soldiers under their swords. The thigh-shield represents the spiritual sword denoting the celebrant as a soldier of Christ. The epigonation also represents the word of God, that is, the spiritual sword (Eph. 6:17) used to fight against all the wiles of the enemy.

Over every thing the priest puts on the phelonion or chasuble a long, circular and sleeveless garment, shorter in front to allow the hands freedom of movement. It is symbolic of the robe Christ wore during His Passion; the ribbons which decorate it are reminders of the flow of blood on Christ’s garments. The phelonion is also a token that the priest is “clothed with righteousness” (Ps. 131:9) and thus hedged off from all iniquities. For centureies it was also worn by bishops until it became customary for them to wear the saccos, a garment like a short tunic with half-sleeves, fashioned in all likelihood after the vestment of the Byzantine emperor; as such is is a sign of special distinction and honor. Symbolically it serves as a reminder that the bishop must rise to holiness of life. The term “saccos” means a “sackcloth garment” or “garment of humility”

The pectoral is worn by both priests and bishops as a reminder that they should not merely carry Christ in their hearts, but also confess Him in the face of all men. The round or oval image of the Saviour or Mother of God, which is worn by bishops, is called a I, meaning ‘All-holy.”

During the Divine Services bishops use a crozier or staff indicating that they are shepherds of Christ’s flock. The top of the staff is made to resemble two serpents’ heads, recalling the Saviours’ words: “Be ye wise as serpents”. As a serpent each year forces its way through thorny plants to shed its old skin, so also must the bishop lead others and follow himself along the thorny path which leads of the renewal of our souls.

The orlets is a small round or oval rug bearing the design of an eagle flying above a city. Bishops stand on such rugs as a reminder that they should rise high above the things of this world; through the example of their life and teaching, they are to inspire their flocks also to ascend from earth to heaven.

Although in the early Church the preferred color for vestments was white – as was mentioned above – it was not long before a wide array of colors was used. While there are no set rules as to when to use what colors, certain colors have come by tradition to be connected to particular feasts. White vestments, for example, are associated with the Paschal period (although in some churches the tradition for Paschas is to use red), as the brightest and most radiant celebration of the vanquishing of death. It is a visual reminder that, “He that overcometh, the same shall be clothed in white raiment” (Rev. 3:5). Green, the color of life and spring, is used at Pentecost to symbolize the beginning of the life of the Church. It is also used on feasts of certain saints, particular monk saints, who dwelt in the wilderness. Red is used at Nativity, on the Feast of the Holy Apostles Peter and Paul, and for Martyrs. Blue is the traditional color of the Mother of God, as she is the Queen of Heaven. Deep purple is used during Lent as a reminder of the purple robe which the soldiers put on Christ to mock Him before His Passion. Outside of festal periods gold is used to remind us of the heavenly Jerusalem: “and the city was pure gold” (Rev. 21:18).

The use of vestments, then, not only adds to the visual splendor of the church; they have a far greater significance in transforming the celebrants, even young acolytes, into representatives of the Kingdom on high, reflecting that otherworldliness which is the essence of Orthodoxy.

By Reader Phillip Blyth

From a talk given at the St. Herman Winter Pilgrimage,

Redding, California, 1983

Source: http://www.roca.org/OA/32/32f.htm

The question is often asked what the Orthodox position is on marriage. The answer to this question should be sought in the Orthodox teaching on the “mystery or the sacrament” of marriage. We also know that the Roman Catholic Church considers marriage as a sacrament. There is however a very important difference which should be clarified here. In the first place, the Roman Catholic Church holds that the bride and bridegroom execute the marriage themselves, in their vows to each other. In the Orthodox Church it is the priest or the bishop who consecrates the marriage, who calls upon God in the name of the community, and asks that the Holy Spirit be sent down (epiclesis) on the man and woman and in this way make them “into one flesh”. In addition marriage is for the Orthodox Church rather a spiritual path, a seeking after God, the mystery of oneness and love, the preparatory portrayal of the Kingdom of God, than a necessity for reproduction.

THE CHRISTIAN MARRIAGE: MYSTERY — SACRAMENT

Marriage is a mystery or sacrament that has been instituted with God’s blessing during creation. The chosen people saw it then as a mystery that had its beginnings at the divine creation. This is confirmed by Christ who says: “But at the beginning of creation God ‘made them male and female’. For this reason a man will leave his father and mother and be united to his wife, and two will become one flesh”. (Mark 10, 6-8).

According to the Holy Scriptures marriage is built on:

- the distinction, at the first creation of man, between man and woman (“Also God created man in his own image, in the image of God he created him; male and female he created them”, Gen. 1:27)

- the creation of the woman out of Adam’s rib (Gen 2:21-24);

- the blessing of God on the first created with the words: “be fruitful and increase in number” (Gen. 1:27-28).

These three elements make marriage a spiritual praxis par excellence, not only due to the simple covenant between two people, but especially due to the fact that it is an expression of God’s will. The natural covenant of marriage becomes as it were also a divine covenant, hence also its fully mystical character which the church emphasizes. The principal and therefore the most essential element of marriage is the joining of each person with one single person of the opposite sex. This element of one single person in marriage is maintained even after the fall of the first created creatures in the Old Testament, although this may not always have been adhered to in practice. This element of marriage assumes a resemblance to the relationship between God and the chosen people. This element of one single person in marriage is confirmed by Christ’s teaching on marriage.

Paul is the first to understand the essence of Christ’s teaching on marriage and its sanctity. He describes it as “a great mystery in Christ and in the Church” (Eph. 5, 32) The definition “in Christ and in the Church” means, according to Paul, that the spiritual bond of love, of commitment, and of the reciprocal submission of the partners — which is the bond of their complete oneness — only exists when it conforms to the love of Christ for His Church (Eph. 5, 22-33). The relationship of the partners that grows out of marriage is, in other words, so essential, so intense and so spiritual, as the existing relationship between Christ and the Church. The oneness of the Church — as community of the baptized — with Christ, and its maintenance, takes place through the sacrament of the Divine Eucharist. This is the centre of all the sacraments and puts mankind in an eschatological perspective. In this way marriage also “transfigures” the oneness of man and wife into a new reality, namely, seen in the perspective of life in Christ. This is why the apostle Paul does not hesitate to call this decisive step in human existence “mystery” (or … sacrament) in the image of Christ and His Church. This is the only reason why a truly Christian marriage can be unique, “because it is a Mystery of God’s Kingdom, that introduces mankind to eternal joy and eternal love”. This oneness — brought about with the sacrament of marriage — is no one-sided action of the Church. Man is not called after all to participate passively in the grace of God, but as God’s co-worker. And even when man becomes a co-worker, he remains subject to the weakness and sinfulness of human existence.

In this light even reproduction (1 Tim. 2, 15) is seen as man’s co-operation with creation. The mystery or sacrament of marriage becomes immediately related to the mystery of life, of the birth of human souls, of immortality and of their death.

THE PURPOSE OF MARRIAGE

Here it becomes evident that the Roman Catholic Church and the Orthodox Church differ in their understanding of the purpose of marriage. In orthodox theological thinking this is firstly the reciprocal love, the relationship and the help between the marriage partners with view to their completion in Christ. Only subsequently comes the restraining of their sexual passion and the reproduction of the human race. It is remarkable that in the New Testament we find no reference relating marriage to reproduction. In the Roman Catholic Church it is evident that the ultimate purpose of marriage is “procreation” or reproduction. To see reproduction as the principal purpose of marriage is a narrow perspective on the conjugal life of man and wife. What value does sexual intercourse have between man and wife in the case of sterility or after the menopause, or if the wife is medically unable to have any more children? It is certain that the married couple have precedence above the family, however praiseworthy the purpose of family is. The story of the establishing of marriage is found in the second chapter of the book Genesis, which deals with the fact that “a man will leave his father and mother and be united to his wife, and they will become one flesh” (Gen. 2, 24), without mention of reproduction. The Holy John Chrysostom refers to this: “There are two reasons for which marriage was established …to cause the man to be satisfied with one single wife and to give him children, but it is the first which is the most important…As for reproduction, marriage does not necessarily include this…the proof is to be found in the many marriages for which having children is not possible. This is why the primary reason for marriage is to regulate the sexual life, especially now that the human race has already populated the whole world".

MARRIAGE AS THE HOUSE CHURCH

The Church Fathers say it characteristically: “Where Christ is, there is the Church”, which demonstrates that the marriage relationship has a church character. This is why Paul speaks of “the church that meets at their house” Rom. 16, 5) and John Chrysostom of the “small Church”. At Cana in Galilee Jesus “revealed his glory” (John 2, 11) in the womb of a “house church”. Paul Evdokimov suggests, “this marriage, as it were, is the marriage of the bridal couple with Christ. He is the one who leads and – according to the Church Fathers does so in all Christian marriages". The reciprocal love of man and wife is a communal love for God. Every moment of their lives becomes a glorifying of God. John Chrysostom says it this way: “Marriage is a mystical icon of the Church”.

HOLINESS AND INDISSOLUBILITY OF MARRIAGE

We have already said that marriage in its purest form is a natural order according to divine intention. It is the basis of the family, which is the community where man’s noblest feelings are able to develop. Marriage is in its essence a holy institution and its holiness has been sealed through the Church, which views marriage as a divine institution and mystery. It is not therefore the agreement and free will of the marriage partners that establishes the marriage, but it is the grace of God in particular which is essential, and this is given through the approval of the Church, in the person of the bishop.

Doctrine regarding the indissolubility of marriage is based on its holiness. The holiness and indissolubility of marriage exalt monogamy. References are often made to the Old Testament in this regard (Mal. 2, 14).

But as mystery or sacrament the Christian marriage is undoubtedly confronted with the “fallen” state of mankind. It is presented as the unachievable ideal. But there is a distinct difference between a “sacrament” and an “ideal”, for the first is “an experience involving not only man, but one in which he acts in communion with God”, in this he becomes a partner of the Holy Spirit while remaining human with his weaknesses and faults.

The theory of the indissolubility of marriage has a strong pedagogical significance. The motivation Christ gives is a command. Those who commit themselves to the covenant of marriage should do all they can not to separate, as they have God to thank for their oneness. But the additional motivation: “Therefore what God has joined together, let man not separate.” (Mark 10, 9; Math. 19, 6) does not signify a magical adherence. In every mystery or sacrament, excluding baptism, the exertion of man’s free will is required. The “not separate” is a divine request, as is “do not kill”. But man is free and can dissolve his marriage and kill his fellow man. In both cases he commits grievous sin.

The Church has been faithful throughout the centuries to the principle referred to by Paul, that a second marriage is an aberration of the Christian statute. In this sense the orthodox doctrine confirms not only the “indissolubility” of marriage, but also its uniqueness. Every true marriage can be uniquely the “only” one.

Source: http://www.oodegr.com/english/ekklisia/marriage_divorce.htm