The Catalog of Good Deeds

Archimandrite Andrew (Konanos)

A truly faithful person will help you to save your marriage with your beloved person, but not to divorce. Of course, people who live in Christ cannot give you such strange, destructive and groundless advice. Do not be shy to ask for help! Ask for advice and support to save your marriage. You cannot solve this problem on your own, especially when your mind is completely blocked.

Einstein said important things: a mind cannot solve the problem that it has generated by itself. There must be another mind that will help cope with it. It is known that when people are angry, the first thoughts that come to their mind are like “I will divorce you”, “I will avenge”, “I will show my strength”. The most dramatic thoughts come to your mind at this moment. But you need to think a bit. And then ask for help. Apostle Paul says: “We have the mind of Christ”. Place your mind near Christ and say: “My God, enlighten me with Your own mind, which is full of light, love and wisdom, and say me what to do”. Ask the one who you trust. Your relative, for example.

“Tell me, what should I do? What is my mistake” Rather, “What is my mistake?” Have you ever said that? Or do you act like the majority of couples, who are always concerned that it is the other’s fault?

If you learn to ask “What is my mistake?”, then things will get better. However, since we are rather diplomatic at home, we never say like this. It is always someone else’s fault. Not yours. You always justify yourself.

You are so lucky that you are married. You have a great opportunity to spend pleasant moments together, to perceive your own soul and the soul of your close one – you husband or wife. This is a great treasure in your life!

Do not turn into a horse galloping on its own back. This is not good. What is more, this will not help you in your life. There is two of us! Ride ahead together! We can even say that there is a beautiful rivalry between you. You look at one another and get inspired for working on yourself. Your marriage is a great opportunity for your spiritual development, self-knowledge and flourishing. Do not deprive yourself of this gift granted by God. Also, wherever you go, your problem will haunt you.

One a man came to me and said that he wanted to divorce. I said, “Well, divorce your wife, but this does not mean at all that in new relationships you will become an angel. You will remain what you are. This is why you need to do your best to make your current marriage better, try to improve your own nature. If nothing changes, then we will talk about it. Even if you begin to live with another woman now, you will finally get into a fight. Your wife is not the problem here. You are the problem, too”.

From the book by Archimandrite Andrew (Konanos),

“There are certain difficulties in marriage…”

Source: http://pravlife.org/ru/content/arhim-andrey-konanos-sovetuet-chto-nuzhno-obyazatelno-sdelat-esli-reshil-razvestis

In this Beatitude we have reached the peak of our quest. Our reward of our efforts is to become worthy of the Kingdom of Heaven.

Gregory says,

No longer do we go astray, pinning our hope on what is unstable and subject to change. For earth is the place of variation and flux; but in the things that appear moving in heaven we observe nothing like that, because they do not behave in such a way; but all heavenly things move in their own courses in series of orderly sequence.

The examples we have for this final step are the martyrs of the Church.

Gregory says,

It seems that in the last words He holds out to them the highest Beatitude like a crown. For it is truly blessed to suffer persecution for the sake of the Lord. And why? Because being chased by evil becomes the cause of attaining to the good, since separation from the wicked one is made the occasion for drawing near to the Good, that Good that is above every good, the Lord Himself, to whom runs the man who is persecuted. Therefore he is truly blessed, because he uses the enemy to help him attain the Good…

Hence the immediate aspect of the persecution which tyrants unleash against the martyrs is indeed painful to the senses; but the outcome of it exceeds all beatitude.

We all know how difficult it is to deal with those who scheme against us and who do not show their love for us. Gregory uses the story of Joseph as an example. His brothers plotted against him, sold him, yet by this action he became a king over those who had plotted against him. But the persecution in the days of the early Church (which still continues to this days in parts of the world) horrible and was something known by all. Many of Saint Gregory's peers had horrific scars to show this (This is the reason the veiled headgear that monks wear to this day was initiated.). To become blessed because someone has plotted against you, or worse physically harmed you, is not a logical thought. We do not normally see the outcome of inflicted pain as something that is good.

Gregory says,

The fact that the persecution the tyrants inflict on the faithful brings much sensible pain, makes it difficult for the more carnally minded to accept the hope of the Kingdom that is to be realized through these pains. But the Lord, who looks down upon the infirmity of our nature, tells the weak beforehand what is to be the goal of the struggle, so that they may more easily overcome the transitory feelings of pain.

The first martyr Stephen who willingly received the stones that killed him is another example he uses. As Stephen confessed his faith he saw the glory of the Lord shine down on him from heaven. Who else could be more blessed?

Now it is really difficult to prefer what is invisible versus the good things of this world, like the martyrs were able to do.

Gregory says,

Now the soul is in some way attached to the pleasant things of life through the senses of the body. Through the eyes it delights in material beauty, through the ears it inclines to melodious sounds, and so it is also affected by smell, taste, and touch, as nature has disposed to be proper to each. Hence, as it is attached to the pleasant things of life through the sensible faculty as if by a nail, it is hard to turn away from them. It has grown up together with these attachments much in the same way as the shellfish and snails are bound to their covering of clay; and so it is slow to make such movements, since it drags along the whole burden of a lifetime. As such is its condition, the soul is easily captured by its persecutors with the threat of confiscation of property or loss of sonic other things that are coveted in this life; and so it gives in easily, and yields to the power of its persecutor.

But when we God’s grace penetrates our being it is transformed. As Paul says, “For the word of God is living and powerful, and sharper than any two-edged sword…” (Heb 4:12)

Gregory says,

It cuts through the things that have badly grown together, and disrupts the fetters of habit… He is not pained by the loss of earthly things, but gladdened by the gain of heavenly ones. Therefore he will readily accept every form of torture as a means that will help him to attain to the joy before him: the fire, as a purification from matter; the sword, as disrupting the union of the mind with what is material and carnal. Every device for inflicting pain he will receive eagerly as an antidote against the dangerous poison of pleasure.

Gregory conclude with this:

Therefore affliction is the flower that will yield the hoped-for fruits. Hence let us pick the flower for the sake of the fruit. Let us be persecuted so that we may run, but if we run, let us not run in vain. Let us race towards the prize of our supernal vocation; so let us run that we may obtain. What is it that we shall obtain? What is the prize, what the crown? It seems to me that what we hope is nothing else but the Lord Himself. For He Himself is the Judge of those who fight, and the crown of those who win. He it is who distributes the inheritance, He Himself is the goodly inheritance. He is the portion and the giver of the portion, He makes rich and is Himself the riches. He shows you the treasure and is Himself your treasure. He draws you to desire the beautiful pearl; He offers it to you as it were for sale, if you will trade fairly. In order to gain it, therefore, as if in the market, let us compare the things we have not with those we have. Let us not be sorrowful, then, if we are persecuted, but rather let us rejoice, because by being chased away from earthly honors, we are driven towards the heavenly Good. For this He has promised, that those who have been persecuted for His sake shall be blessed, for theirs is the Kingdom of Heaven, by the grace of Our Lord Jesus Christ, to whom be glory and power for ever and ever.

Source: http://orthodoxwayoflife.blogspot.com.by/2009/09/8th-beatitude-blessed-are-they-that.html

Holy Thoughts

There was an elder who is said to have spent fifty years in complete abstention. He did not even eat bread, and he drank just a little water. That elder boasted that he had eradicated fornication, love of money, and vainglory from his soul. When Abba Abraham heard it, he came to that elder and asked him:

– Have you said so and so?

The elder replied:

– Yes, I have.

Abba Abraham responded:

– Imagine you get into your hut and see a woman in your bed. Can you refrain from thinking that she is a woman?

– No but — but I struggle with the thought and try not to touch her.

Abraham concluded:

– So you haven’t eradicated fornication: it is alive in your heart but it is bound. Again, imagine you are walking down the road and see rocks and potsherds, and gold coins scattered among them. Won’t you think about the gold coins?

The elder admitted:

– No but I will cast that thought away and won’t take the gold.

Abraham stated:

– So your passion is alive but bound. Again: if you meet two brothers, one of whom loves and praises you to the skies, while the other hates and insults you — will your heart be predisposed towards them equally?

The elder replied:

– Of course not but I will struggle with my thoughts and do as much good to the one who hates me as to the one who loves me.

Abba Abraham summed it up:

– Consequently, your passions are still alive but they are bound with holy thoughts.

Pure Heart

Someone asked St. Isaac of Syria:

– How does a person get to know that his heart has become pure?

The elder replied:

– When that person considers all people to be good, and regards no man filthy and foul — that’s when he has a really pure heart.

Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled (Titus 1:15)

Strong Wind

A traveler sought advice from the abbot of Skete.

– I’d like to lead a better life but I can’t protect myself against sinful thoughts.

The abbot noticed that it was windy outdoors. He said to the pilgrim:

– It’s hot. I’d appreciate it if you catch some wind from the outdoors and bring it here to make the room less stuffed.

– That’s impossible, – the traveler protested.

– Likewise, you can’t protect yourself against ungodly thoughts, – the monk replied. – But if you know how to say no to the temptation, those thoughts won’t do you any harm.

Service and Praise

One day, elders were sitting at the table. Abba Alonius was waiting on them.

The elders commended him but he did not say anything in response.

One of the elders enquired:

– Why didn’t you say anything to the elders when they praised you?

Abba Alonius told him:

– If I had said anything to them, it would have meant that I accepted their praise.

Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake. (Ps. 115:1)

Hermit’s Hunger

There was a hermit who came to his spiritual father to complain that he felt hungry in his secluded cell as early as 9 o’clock every morning, even though he had managed to do without food for several days when he had lived in a monastery.

– Don’t be surprised, my son, – the elder replied. – There is no one in the desert who would see your fasting and support and feed you with praises. Vainglory used to be your food when you were at the monastery. The satisfaction that you felt because of your exceptional abstention was sweeter than a meal.

Three Monks

There were three diligent monks. One of them chose to restore peace among those who quarrelled as his spiritual practice. The second monk decided to put his efforts into visiting the ill. The third monk went to the desert to stay in solitude. The first monk had a lot of work because people just wouldn’t stop quarreling. He came to the second monk and saw that he was likewise tired and ceased to tend to his cause. They agreed to visit the hermit, tell him about their problems, and see what good he had done in the wilderness. The hermit paused and then poured some water into a cup, saying:

– Look at the water.

The water was muddy, and they couldn’t see anything. After a while, he invited them to look at the water again.

– See, the water is still now.

They looked at the water and saw their faces like in a mirror. He said to them:

– That’s what happens to a person who lives amidst other people. He has to cope with so much hassle that he cannot see his sins. When he stays silent, especially in the wilderness, he can spot his shortcomings.

Praising and Cursing the Dead

A newly-tonsured monk came to a renowned hermit hoping that the elder would show him the way to perfection.

– Go to a graveyard tonight, – the elder said, – and praise the dead who lie there till dawn. Then come and tell me how they receive your praises.

The newly-tonsured monk returned from the graveyard the following morning:

– I’ve done what you ordered me, Father! I praised those dead people with a loud voice all night long. I called them holy, blessed fathers, great and righteous men who pleased God, the lights of the universe, the treasure troves of wisdom, and the salt of the earth. I claimed that they had all the virtues I had ever read about in the Holy Scriptures and the philosophers’ books.

– So what? Did they show you their appreciation?

– No, they didn’t, Father: they kept silent all the time. I didn’t hear a single word from them.

– Sounds strange, – the elder said. – That’s what you should do: go to the graveyard again tonight and curse them as hard as you can until you elicit any response.

The newly-tonsured monk returned the following day and reported:

– I kept cursing and smearing them. I called them dirty dogs, devil’s vessels, God-forsakers; I likened them to all wicked men of the Old and New Testament, from Cain who murdered his brother to Judas who betrayed the Lord; from the lustful Gibeonites to Ananias and Sapphira who attempted to lie to God. I claimed that they were guilty of all heresies, from the Simon’s and Valentine’s old heresies to the new one called Monothelitism.

– Well, and how did you escape their anger?

– I didn’t need to, Father! They kept silent all the time. I even put my ear close to their tombs but no one moved.

– You see, – the elder concluded, – you have reached the first stage of Angelic living, which is obedience. You will reach the top level on earth only when you become as indifferent towards praises and curses as those dead people.

…By honour and dishonour, by evil report and good report: as deceivers, and yet true (2 Cor. 6:8)

Those of us whose ancestors are French, Irish, Scandinavian, German, Italian or other British or European nationality, would do well to remember that we too have a rich Orthodox heritage. Unhappily, it has in many cases been buried under a thick layer of Catholic and Protestant history.

Despite the universality of the Holy Orthodox Church, it is not infrequently that converts confess to feeling “out of place” in the Russian, Greek, Serbian, or other ethnic tradition which, with few exceptions, dominates parish life in the Orthodox West. This is a natural outcome of the circumstances in which Orthodoxy spread to the West: it was primarily an immigrant rather than a missionary movement. Today, however, a majority of converts come from a West European stock that is neither Slavic nor Greek. Those of us whose ancestors are French, Irish, Scandinavian, German, Italian or other British or European nationality, would do well to remember that we too have a rich Orthodox heritage. Unhappily, it has in many cases been buried under a thick layer of Catholic and Protestant history. It would, however, serve not only our own interests, but the interest of the Orthodox Church as a whole, were we to bring to light that treasury of Western saints and their rich legacy, of which we are the unworthy inheritors.

This process was begun in earnest by a true apostle of our own day, Archbishop John Maximovitch, of Blessed Memory. While living in Paris as ruling Archbishop of Western Europe, he was inspired by a love for the Church to begin collecting information on early saints of the West, together with their pictures or icons. Thus he began a task of promoting amongst Orthodox living in the West, a consciousness of, and a devotion to, those saints who had lived in the West before the Schism of 1054. In 1952 he spoke on this subject before a Sobor of Bishops of the Russian Orthodox Church Outside of Russia, presenting for their consideration a list of pre-schism Western saints for inclusion in the Orthodox calendar.

A similar task was undertaken by one who was himself an Orthodox saint of the West, St. Gregory, Pope of Rome—also known as St. Gregory the Great, or St. Gregory the Dialogist. Writing at the end of the sixth century, he compiled a book honoring the memory of the saints of Italy for the edification and instruction of his fellow countrymen. The book is written in the form of a dialogue between himself and his deacon Peter, from whose comments it is clear that we are not alone in our ignorance of these holy and illustrious men of God.

Peter: “I do not know of any persons in Italy whose lives give evidence of extraordinary spiritual powers. This land of ours has undoubtedly produced its virtuous men, but to my knowledge no signs or miracles have been performed by any of them; or if they have been, they were till now kept in such secrecy that we cannot even tell if they occurred.”

Gregory: “On the contrary, Peter, the day would not be long enough for me to tell you about those saints whose holiness has been well established and whose lives are known to me either from my own observations or from the reports of good, reliable witnesses.”

St. Gregory proceeds to recount a veritable ‘Paradise of the Fathers’ of the West. These men and women, by whose prayers the dead were raised, the sick healed, who calmed the seas and tamed wild beasts, were in no way behind their fellow laborers of the East in their ascent of the ladder of virtue. Amantius, Eleutherius, Fortunatus, Boniface, Donatus, Honoratus, Cerbonius-these are but a few to whom we are introduced in St. Gregory’s Dialogues. The second book of the Dialogues is devoted entirely to the life of St. Benedict of Norcia, a monastic father of the West. Unable to confine his love and enthusiasm for God’ s saints to Italy, St. Gregory crosses over to Spain, a country which had Christian settlements as early as the first century.

Going north into France, we again discover a whole army of Orthodox saints: the desert- dwellers of the Jura Mountains, the monastic fathers of Lerins, the saintly bishops of Poitiers, Tours, Paris, Lyons. Numbered among their ranks is St. Clotilde, Queen of France (d. 545), by whose prayers her husband, Clovis, King of the Franks, received the faith of Christ where again we are fortunate in having primary sources available to us in English: St. Gregory of Tours’ History of the Franks contains some lives of saints, while his magnificent Vita Patrum (Life of the Fathers) was translated by Hieromonk Seraphim Rose.

In his Introduction to this series, Fr. Seraphim writes: “The 20th-century Orthodox Christian will find little that is strange in the Christianity of 6th-century Gaul; in fact, if he himself has entered deeply into the piety and spirit of Orthodoxy as it has come down even to our days, he will find himself very much at home in the Christian world of St. Gregory of Tours.” St. John Maximovitch included several of these saints in his own list, among them St. Germanus of Auxerre and his companion St. Lupus (St. Loup) of Troyes.

Crossing the Channel to England, we find a wealth of Orthodox saints all but unknown even to those living there! The discovery, not long ago, of the relics of St. Edward the Martyr, a 10th century King of England, has brought attention to the historical presence of Orthodoxy in Britain, but work has only just begun in this fertile field of Orthodox sanctity which could do so much toward the strengthening of faith among native Britons and those of British heritage. Two sources on this subject deserve special mention: A History of the English Church and People by the Venerable Bede and Saints of the British Isles, compiled by two English converts to Orthodoxy, A. Bond and N. Mabin.

What convert of Irish ancestry doesn’t have a devotion to St. Patrick? So successful were the apostolic labors of this wondrous saint that by the sixth century Ireland had become a genuine Thebaid of the West whose monastics penetrated the farthest corners of Europe in their missionary zeal. Wales, too, had an illustrious bishop, St. David, as its patron. Here was another breeding ground of missionary saints, many of whom are more illustrious in the lands they evangelized than in their homeland. St. Ninian of Scotland, Amend of Belgium, Anschar of Sweden . . . There is no country in Europe which does not have an Orthodox heritage. Let us make an effort to uncover these beacons of Christianity for our own edification and to the glory of God, wondrous in His saints.

Source: http://www.pravmir.com/a-convert-heritage-western-saints/

It was one of the strangest episodes in all of military and Christian history--an army killing its own best soldiers. The time: A.D. 320. The place: Sevaste, in present-day Turkey. The issue: Would Christian soldiers obey and bow to pagan gods?

Governor Agricola spoke mildly but firmly. He had good and strong warriors before him. He needed them. They must be brought into line. "I am told you refuse to offer the sacrifice ordered by Emperor Licinius."

One of the soldiers answered on behalf of the rest. "We will not sacrifice. To do so is to betray our holy faith."

"But what about your comrades? Consider--you alone of Caesar's troops defy him! Think of the disgrace you bring upon your legion. How can you do it?"

"To disgrace the name of our Lord Jesus Christ is more terrible still."

A note of exasperation crept into the governor's voice. "Give up this stubborn folly. You have no lord but Caesar! In his name, I promise promotion to the first of you who steps forward and does his duty." He paused a moment, expecting his lure would break their ranks. None of them moved. He switched tactics. "You persist in your rebellion? Then prepare for torture, prison, death! This is your last chance. Will you obey your emperor?"

The soldiers stood firm, although they well knew the governor would carry out his threat. They spoke: "Nothing you can offer us would replace what we would lose in the next world. As for your threats--we've learned to deny our bodies where the welfare of our souls is at stake."

Agricola ordered, "Flog them." Pairs of guards seized each man and dragged them out into the cold where they were stripped and tied to posts. Soon the swish of whips and the thud of blows filled the air with groans. Hooks of iron tore the men's sides. Unbelievably, although their flesh was bruised, their skins were tattered and their blood flowed, not one of the forty surrendered.

"Chain them in my dungeons!" roared Agricola. "We'll see what Lysias has to say about this."

Lysias, commander of the 12th Legion, was in no gentle mood when the forty Christian soldiers were hauled before him a few days later. His ride from Antioch to Sevaste had been tedious and cold. "You will obey me," he said sternly, "or pay a sharp penalty."

The men answered him with respectful defiance, just as they had Agricola. Lysias had not become a commander by coddling traitors, and he did not intend to begin now. He motioned to Agricola.

Agricola came beside Lysias. As judge, he must make these unbending men conform. But how? Just then, a frigid gale blew across the frozen pond below and stabbed into his cheeks. It gave him an idea. "Take them down to the pond," he ordered. Turning to the soldiers he added, "You will stand naked on the ice until you agree to sacrifice to the gods."

Agricola could hardly believe what his eyes saw next. The rebels began stripping off their own clothes and running toward the pond in the freezing March air. "We are soldiers of the Lord and fear no hardship," shouted one. "What is our death but entrance into eternal life?"

Sing It, Brothers!

Striking up a song, the men marched onto the frozen pond. Baffled, Agricola posted guards around them. He squinted into the falling sun. Surely the bitter cold of evening would change their minds....

Wait! There was something else he could do. "Heat baths of warm water," he ordered the guards. "Place them around the pond. That ought to lure them out pretty quickly," he smirked.

The sun sank behind the hills. Then upon the night air could be heard a prayer: "Lord, there are forty of us engaged in this battle; grant that forty may be crowned and not one be missing from this sacred number."

Standing on the shore, the shivering guards shouted into the night. "Don't be idiots. What's the point? Come on out. Warm yourselves!"

"Look," one of the guards suddenly exclaimed, pointing toward the sky.

"What?" said his fellow guard, eyes probing the darkness. "Its too dark to see anything. By Jove, I wish this was over. I'm freezing out here."

"Don't you see them? Spirits...hovering with golden crowns over those fellows heads, holding out rich robes for them!"

"Are you out of your mind? It's pitch black. Hey! There's someone coming! It's one of them."

Babbling, one of the forty crawled toward them from the ice. The two ran forward, grasped his shuddering arms and helped him into a bath. But the heat was too much of a shock to his frozen system. He went into convulsions and died.

The guard who had seen the vision of crowns, without delay, shucked off his clothes and ran onto the ice. The martyrs would be forty again!

When the sun rose, Agricola was told that the forty were dead. "Well, get the bodies off the ice," he commanded. "Burn them. And dump the ashes in the river."

The Youngest Was Still Alive

The guards backed a wagon as near the pond as they could and began stacking the stiff corpses onto it. Then a bizarre twist occurred.

"Hey, we've got a live one here," a guard shouted. "It's Melito. Poor fellow. He's just a kid."

"A local boy, too. That's his mom up there." The soldier beckoned to the woman and she came near. "Listen, Mother, take your boy home, save his life if you can. We'll look the other way."

"What kind of talk is that?" scolded the woman. She seemed genuinely upset! The guards looked at each other in astonishment. "Would you cheat him of his crown? I'll never let that happen!" As the wagon began to roll away, she lifted her son with her peasant's strength, hoisting him in with the others.

"Go, Son," she cried. "Go to the end of this happy journey with your comrades so that you won't be the last to present yourself before God."

One of the guards tapped the side of his head and rolled his eyes upward. "Christians!" he muttered. "I just don't understand them."

Fascinating Facts Behind the Forty Martyrs of Sevaste

How many agreed to sacrifice? A legion consisted of from 3,000 to 6,000 infantry plus cavalry. Apparently at least 2,960 men from the Sevaste legion sacrificed at Licinius's order. Barely 1% bucked his demand!

The famous Thundering Legion. The legion stationed at Sevaste may have been the famed Thundering Legion. Dating back to Caesar Augustus, it took its name from a lightening emblem on its shields. The Thundering Legion is connected with another unusual historical event. During the reign of Marcus Aurelius, it was trapped in a dry valley and only saved from dying of thirst by a furious thunderstorm which provided drinking water and threw enemy soldiers into panic. Christian writers spoke of the thunderstorm as a miracle in answer to the petitions of a group of praying Christian soldiers. Pagan authors attributed it to sorcery or to the prayers of Marcus Aurelius.

Why a legion of troops in Sevaste? Licinius had to defend against Barbarians and Persians. Sevaste (now Sivas, Turkey) was a logical place to station a sizable force to meet challenges from North and East.

Save the remains. The bodies of the Forty were burned and their ashes cast into a river. The current deposited fragments of bone at a bend in the stream. Christians collected and preserved them as honored remains to be kept among local churches.

Sevaste (now Sivas, Turkey) was in Armenia. It was a strategic location to station troops to meet threats from North and East.

Too Incredible to Be True?

Are we really supposed to believe that forty men in the prime of life voluntarily undressed to die by freezing? Is this just a legend?

Actually, the story is as solid as ancient history gets. There are at least three sources for it. The men were martyred in 320. Gregory of Nyssa (c.335-396) tells that he was still a boy when a feast was established in their memory and churches dedicated to them. He wrote two sermons on them and declared his intention to bury his parents beside the remains of some of the brave soldiers.

When Gregory's brother, Basil the Great, Bishop of Caesarea (c.330-379), preached a sermon on the feast day of the Forty Martyrs, there were still men and women alive who remembered the brave fellows. Basil's sermon, by the way, is the oldest written record we have of their icy death, and was preached in a church named for the Forty Martyrs.

Another person who later wrote about the martyrs was actually alive as a fourteen-year-old boy when they spent their night on the ice. Ephraim the Syrian (c.306-373) became a leading Christian scholar and hymn writer. He spent much of his life in Edessa, about two hundred miles south of Sevaste. Among his many poems was a eulogy on The Forty.

That Day the North Wind Did Blow

The day was very cold. Surely I do not have to inform you about the cold since today's weather gives you a clear idea about it. The chill even penetrates the walls... such was the season of the contest and the time of their miracles when the north wind blew so vehemently. – Gregory of Nyssa's 1st Sermon on the Forty Martyrs

Did Licinius Kill for Spite?

It is commonly and inaccurately stated that Constantine made Christianity the official religion of the Roman Empire when he became emperor. Not so. It was Theodosios I over a half-century later with his edict of 380. Constantine actually came to power with a co-emperor Licinius.

In 313, Licinius needed Constantine's help and struck a deal with him. To seal the bargain, Constantine married his sister to Licinius. The two generals issued the edict of Milan, granting religious toleration to the empire. Licinius even fought under a Christian banner.

So what changed? Why did Licinius turn on the Christians in 320? Both wanted the same thing --single control over the empire. Persecuting Christians was one way for Licinius to show how much he hated Constantine, whose favor for the Christian faith was well known.

Out of Place Christians?

What were Christians doing in the army? Early Christian writers tell us that Christians believed it was wrong to fight and kill. Could it be that The Forty were draftees? Or had Christians decided it was okay to fight as long as they did so under a Christian banner? Perhaps the men converted to Christ after enrolling in the armed forces.

Source: https://www.christianity.com/church/church-history/timeline/301-600/40-martyrs-of-sevaste-11629648.html

Some years ago, when we adopted our two daughters from Russia, I was searching for an Orthodox parish our eldest might go to. (She had been baptised Orthodox.) I was concerned for her smooth assimilation into American life, so I wanted to find a parish with a good youth program. I phoned the local Romanian parish and spoke with Fr. Anton. I explained the situation and told him, “I’m looking to find a parish with a good youth program.” There was a long pause on the other end of the phone. Then Fr. Anton answered, “We don’t shop for churches in Orthodoxy.”

Over and over again through the years, the wisdom of Fr. Anton’s remarks has remained with me. The church is not a commodity. It is not selling anything. Parishes are not in competition with each other.

What, then, is the church? Rightly understood, each parish is a family. What are the keys to a family’s health and success? It isn’t rocket science. Here are a few:

– Healthy families are always open to gaining new members. When a baby comes home from the hospital, or a new member is added by adoption or marriage, healthy families open to make room for the new person. They are willing to undergo the temporary discomfort or awkwardness that comes with new life, and they give thanks to God for the new life. They are flexible, yet retain their own identity.

– Healthy families aren’t focused on gaining new members at all costs. Growth should be natural. Those with problems where they are should be told to go back and work on those problems first, before coming. No one should be received without the blessing of their priest. Baggage must be left at the door.

– Members of healthy families are committed to share a common life. Cal Ripken Jr., the man who broke Lou Gehrig’s consecutive game streak, was asked the secret of his success. “The key,” he said, “is mostly just showing up.” Joining a parish is committing to sharing a common life. That requires engaging with all sorts of different people. Some are outgoing, some are shy; some take part in lots of things and others mostly pray. All are essential; none is superfluous.

– Healthy families commit to work through problems and challenges together. Everyone gets teary-eyed when they read of long-married couples who die on the same day. But stories have those endings only because the couple worked through many problems and challenges throughout the years.

– Healthy families have differences. The goal, in a healthy family, is not to make everybody to be the same. The variety of persons is revealed in a variety of gifts and, sometimes, on a variety of viewpoints. Diversity is no threat, when we are all agreed to journey together.

– Healthy families are ordered. There are husband and wife, parents and children, older and younger siblings. These roles are distinct and not interchangeable. Each lives for the other. Love is given and respect is returned.

Source: http://frgregory.blogspot.com.by/2017/06/the-healthy-parish-family.html

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The Eighth Beatitude: Our effort to become worthy of the Kingdom of Heaven.

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Finding Rich Orthodox Heritage through Western Saints

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An Orthodox Christian Parish: Being a Member of a Healthy Family

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