The Catalog of Good Deeds

By Fr. Andrew Lemeshonok

When the Lord's grace touches a person and he understands that it is his personal meeting with God, it is just impossible to express with words what is going on in his soul at this moment. This event outperforms any human feeling.

In Church, the Lord gives us an opportunity to become a part of a new life - eternal life - through His word, through Divine services and through chants. Everything we hear and see in the church, everything what we take part in – it all makes up our meeting with God. Holy Communion is the meeting with God. Here are the Body and Blood. Partake!

This is our key to victory. This is our hope that one day I will finally say “no” to sin in my life and repent. And I will not just say it, but change myself.

When our Christian faith is external, we get calm: we find some words, for example, the wise words of a priest, which support us, and we feel it is important to us… But this is not enough. There must be a word that will enter our heart; there must be such a meeting, after which we will be unable to sin because it will be impossible for us. Our mind, our perception of our life and the world in general should change.

One person decides to devote his life to God and goes to a monastery – this is his choice. Another one will have doubts… One person raises a family, while another one is still not sure. Why do people prefer not to register their marriage these days? We can say it is because they have no desire to be responsible for something. They do not want any responsibility. At the same time, people do not believe they can love someone their entire life. They do not believe in their power, they do not believe that one can devote one’s whole life to another person. “What if this is not my person? What if something happens, and I will be alone?” This is the volatility and doubt that a sinful person lives in, who has no pillar, no foundation of faith, on which one could build his life. One cannot build anything on sand because the construction on something unstable will fall…

God prepares us for this meeting. For many of us it will happen at the last moment of our life. Unfortunately, we know what can happen to people who did not know God: at the moment when they are finally able to see the spiritual world, they see demons instead of God. A person is afraid, because he does not know what to expect - he has no experience of communion with God. This is terrible. This is the final stage in life, which can lead to eternal fear. And this is completely different from what is happening to a person, who has spent his life in faith! He sees something, too, but in his eyes there is hope, not fear. A person is not afraid because he trusts God. And then, finally, his meeting with God happens – the beginning of a new life, eternal life… When you witness this, you feel that you are part of the mystery of eternal life.

May 11, 2018

St. Elisabeth Convent

- Geronda, some parents force their children to choose the same profession as they did. Often they do it rather persistently.

- They are wrong. Parents must not push their children to do what they want them to do, if children do not like it. I knew a young man who wanted to go to theological academy and become a priest. However, his mother was against his decision. She insisted that he had to go to medical university.

The young men learned byzantine singing and began to sing in the church. He made his own musical instrument and played various church tones on it. He knew a lot of church chants by heart. He was a rather talented young man and could even compose troparions and entire services. When he finished school, he entered the theological faculty. When his mother knew about that, she suffered a breakdown. Later she came to me and asked to pray for her: “Father, pray for me to recover soon. May my son do what he likes to do”. But when she recovered, she began to prevent her son from learning theology again. Finally, he left theology, he put singing off and just wasted his life.

When I see that young people do not know what profession to choose, I give them the following piece of advice: just look what profession or science you like most. You should deal with something for what you have a natural bent. If they want to devote their life to something they do not consider their calling, I ask them not to do this. They need to devote their heart to something they have a bent for. It will be for their benefit. I mean, I try to help them choose the direction, which they like, and profession, which is not beyond their capabilities. The main thing is that their activity should be God pleasing.

Someone has a bent for music? Let him be, for example, a good musician or a church singer. Let him sing and help those people, who listen to his singing, to love our Church and prayer. Someone has a bent for painting? Let him become an artist or an icon-painter so that he can receive a blessing to paint icons, which will perform miracles. A knack for science? Then let him devote his life to science and work with all his diligence.

Elder Paisios. Words. Chapter IV

Translated by The Catalog of Good Deeds

Thy Resurrection, O Christ our Savior, the angels in heaven hymn.

Enable us also on earth to glorify Thee in purity of heart.

In trying to discern some of the truth about the phenomenon of Orthodox sacred music, it helps to start at the beginning. Where does sacred music begin? For Orthodox Christians who with a simple faith accept the authority of Holy Scripture and Holy Tradition, the true origin of sacred music is not to be discovered in ancient liturgical manuscripts or in passing references to psalmody in the New Testament and early Fathers, but is to be found in the singing of the angelic choir, those first-created beings who have been chanting fitting praises to God since before the beginning of the visible creation. Herein, according to the witness of Scripture and the Saints throughout the ages, lies the archetypal pattern of sacred music. It is as a participant in the angelic singing that mankind — by virtue of Christ’s Incarnation, whereby ‘the things of earth join chorus with the heavens, — becomes able once again to offer right worship (orthodoxia) to the Creator in purity of heart. I suggest, therefore, that we use the singing of the angels — and, specifically, three essential characteristics of it — as a starting point for our ‘small entrance’ into understanding the phenomenon of Orthodox sacred music.

One essential characteristic of angelic song that is evident in Scripture is that the music of the angels is exclusively vocal, that it is sung in some manner, usually with discernible words, and that it is thus a direct musical offering of the angels’ bodily and rational nature (according to the angelic sense of a ‘body’). The popular Western concept of angels accompanying their singing with harps and other instruments is unknown in Scripture and Orthodox tradition. This is important because, in exclusively singing the praises of God, the angels offer Him something essential to themselves rather than making an offering by way of a medium extrinsic to their nature. This is one key reason why Orthodox Christian liturgical tradition (including that of the West, until the Middle Ages) does not permit the use of musical instruments in the divine services.

For us humans, this exclusively vocal aspect of sacred music is all the more important, because the added dimension of our fleshly and fallen psychosomatic nature — i.e., ‘I’m tired;’ ‘I’m sick;’ ‘My voice isn’t warmed up;’ ‘I don’t read music;’ — makes it singularly difficult to sing well without the aid of instruments. Every church singer knows this. Thus, the concerted effort involved in uniting mind and body in order to praise God with the voice alone becomes an important ascetical labor, one which serves to purify and strengthen church singers in their work — provided they have the will to rise towards angelic perfection.

We can also see from Scripture and Holy Tradition that in addition to being vocal, angelic music is devotional in nature; it is a direct movement of the angels’ inner being towards God, an expression of their zeal, reverence, ardor, and love for their Maker. This means, among other things, that the angels do not offer praise to God mechanically or out of mere necessity (‘I just sing because there’s no one else to do it!’), but from a free and willing spirit. God may have created the angels to serve Him and praise Him — this is also why He created man — but He endowed them with the freedom to choose not to do this, as we will see shortly. In other words, the angels sing praises to God because they actively love Him and wish to honor Him, not just because it’s their job, or because they happen to like singing, or because it’s what they’ve ‘always done.’

It is a sad fact that, all too often, musicians in churches today fall far short of this heartfelt angelic devotion in their musical offerings to God, singing bland music in a mechanical, lackadaisical, and inattentive manner, doing what they do mostly out of habit or mere practical necessity, making but little effort to imbue their singing with zeal, reverence, divine ardor, and love. If our songs are to be truly sacred, we must struggle against this kind of spiritual inertia — both in the style of music we sing and the manner in which we sing it — offering to God instead the first-fruits of our energies with eagerness and warmth of heart.

In addition to the two aforementioned characteristics, angelic song possesses a third all-important quality which is deserving of our attention and emulation: watchfulness. For human beings, this watchfulness encompasses many aspects of music-making, from the proper composition of church hymns to being on guard against the inattentiveness and indifference that we were just speaking about before. We’ll explore some of these aspects in a more focused way in another chapter. However, in relation to the angels — and vital for us as well — the quality of watchfulness that must be mentioned here is watchfulness specifically against vainglory. Let us look for a moment at a passage from the Synaxarion for November 8, the feast of the Holy Archangels, that deals directly with this subject:

In the first moments of the creation of the invisible world, the whole celestial hierarchy, a number beyond all telling, was rejoicing in the divine light and leading a sacred round, simple and without end, while chanting with a mighty voice: Holy, holy, holy, is the Lord of Hosts: heaven and earth are full of His glory (Is. 6:3). But then Lucifer, the heavenly spirit of highest rank who was nearest to God and all-shining with His light, became proud of the advantages he had been given and wanted to be equal to God. He said within himself: I will ascend into heaven; I will exalt my throne above the stars of God. I will ascend above the heights of the clouds; I will be like the Most High (Is. 14:13–14). He was not evil by nature but, in his pride, chose to revolt against Him who brought him into being. He was the first to refuse the good and to choose evil. He turned away from the light to sink into the darkness of godlesseness. As soon as he uttered these words, he was cast down into the depths of Hell, tearing asunder the heavens as he fell and carrying down with him a multitude of angels of every order, whose chief he became. But the Archangel Michael, Prince of the Heavenly Hosts, was strengthened mightily in the divine light by reason of his humility and due deference to his Creator. On seeing the dreadful gap left in the heavens by the fall of so great a multitude, the Archangel leapt into the breach and rallied the faithful Angels with the cry: Let us attend! That is to say: ‘Let us be on our guard! Let us be vigilant; for we, who have been raised up to stand before God, are of His making! Let us remember that we are servants! Let us strive for self-knowledge, seeing what a fall those who wanted to be equal to God have had!

We see here that with the fall of Lucifer and his minions the angels learned the necessity of being watchful over their thoughts, of being on guard against pride and vainglory. Lucifer’s sin was that he chose to worship himself in place of God, to ascribe glory to himself rather than to Him that had endowed him with glory. Thus the angels learned that no matter how radiant and glorious they may be, no matter how perfect their song, they must always acknowledge that they did not bring themselves or any of their good qualities into being, and they are ever watchful against any thought that may distract them from this awareness. How vital this is for those whose duty it is to sing in church! It is a constant temptation for any church musician who enjoys even the smallest measure of apparent success in his musical endeavors to ascribe the glory to his own efforts. Such vainglory is a spiritual poison, and it will render our efforts useless more swiftly than anything else. The lesson of the Archangel Michael bears frequent and emphatic repetition: ‘Let us attend! Let us be on our guard! Let us be vigilant; for we, who have been raised up to stand before God [as every singer has been who offers praise in the divine services], are of His making! Let us remember that we are servants!’

The three essential qualities, then, that typify angelic song — and consequently the Orthodox Christian tradition of liturgical singing patterned after it — are:

- it is exclusively vocal, and is thus connected in an unmediated way with a creature’s bodily and rational nature;

- it arises out of a free and genuine devotion to God, and is not a product of indifference, self-interest, or mere necessity; and

- it is imbued with an all-pervasive spirit of watchfulness, lest the worship of God be distorted into idolatry and self-worship, becoming (at best) fruitless, and (at worst) spiritually harmful to oneself and others.

Aside from conforming to Orthodox Tradition in an external canonical sense (that is, for example, a hymn uses a canonical liturgical text), I assert that if any liturgical music is to be considered ‘sacred’ in the full spiritual sense — that is, God-pleasing and God-befitting, as well as possessing the power to ‘fan the spark’ of divine grace within the heart — it must possess all three of these qualities without exception, both in the style of its composition and in the manner of its execution. Any liturgical singing that purports to be sacred music and yet lacks or distorts one of these three essential qualities necessarily falls short of the archetypal primordial song of the angels. Such music, though it may possess many admirable qualities, must be considered a ‘song of men,’ and not in harmony with the true Orthodox tradition of angelic sacred music that has been resounding before the throne of God since the foundation of the world.

Source: https://www.orthodoxartsjournal.org/a-small-entrance-into-orthodox-christian-sacred-music-the-song-of-the-angels/

She was born about 1730, and as a young woman married an army colonel named Andrei, a handsome and dashing man fond of worldly living. When she was twenty-six years old, her husband died suddenly after drinking with his friends, leaving Xenia a childless widow. Soon afterward, she gave away all her possessions and disappeared from St Petersburg for eight years; it is believed that she spent the time in a hermitage, or even a monastery, learning the ways of the spiritual life. When she returned to St Petersburg, she appeared to have lost her reason: she dressed in her husband's army overcoat, and would only answer to his name. She lived without a home, wandering the streets of the city, mocked and abused by many. She accepted alms from charitable people, but immediately gave them away to the poor: her only food came from meals that she sometimes accepted from those she knew. At night she withdrew to a field outside the city where she knelt in prayer until morning.

Slowly, the people of the city noticed signs of a holiness that underlay her seemingly deranged life: she showed a gift of prophecy, and her very presence almost always proved to be a blessing. The Synaxarion says "The blessing of God seemed to accompany her wherever she went: when she entered a shop the day's takings would be noticeably greater; when a cabman gave her a lift he would get plenty of custom; when she embraced a sick child it would soon get better. So compassion, before long, gave way to veneration, and people generally came to regard her as the true guardian angel of the city."

Forty-five years after her husband's death, St Xenia reposed in peace at the age of seventy-one, sometime around 1800. Her tomb immediately became a place of pilgrimage: so many people took soil from the gravesite as a blessing that new soil had to be supplied regularly; finally a stone slab was placed over the grave, but this too was gradually chipped away by the faithful. Miracles, healings and appearances of St Xenia occur to this day, to those who visit her tomb or who simply ask her intercessions. Her prayers are invoked especially for help in finding employment, a home, or a spouse (all of which she renounced in her own life). A pious custom is to offer a Panachida / Trisagion Service for the repose of her husband Andrei, for whom she prayed fervently throughout her life.

Saint Xenia was first officially glorified by the Russian Orthodox Church outside Russia in 1978; then by the Moscow Patriarchate in 1988.

Source: https://www.holytrinityorthodox.com/calendar/los/September/11-10.htm

Why did Apostle Peter feel sad after hearing the Savior ask him "Do you love me?" for the third time? Why does the Greek original text change one word, which means "love", to another one? Why does the Lord ask Apostle Peter three times? What does this story from the Gospel teach us?

Orthodox fasting seasons are periods when we focus on repentance. The Church creates conditions that are the most beneficial for our purification and improvement. The fasting season that precedes the Day of the Holy Apostles Peter and Paul is no exception. Both apostles set an example of repentance for us. Apostle Paul had persecuted Christians prior to his conversion. Later, when he was called upon by God to become an apostle, he considered himself to be the worst of all sinners (cf. 1 Tim. 1:15). Apostle Peter denied Jesus three times, but then he repented. Throughout his entire life, he would burst into tears every time he heard a rooster because it reminded him of his downfall.

Let's see what we can learn from Peter's repentance.

Holy Apostle and Evangelist John the Theologian who was the Lord's favorite disciple recounts how the Risen Lord Jesus Christ restores Peter into his apostolic status by asking him whether he loves him or not three times. The Holy Fathers usually explain that the Lord hereby forgives Peter's threefold denial of Christ.

This passage mentions that "Peter was grieved because he said unto him the third time, Lovest thou me?" (John 21:17) If you read most English translations of the Bible, you may think that the reason for the grief of the apostle who had denied Jesus was that the same question was repeated three times (with slight variations). Russian and Slavonic translations point to the same conclusion. However, if you read the Greek original, you will see this event in a quite different light. This is because there are several words for love in Greek. Here in this passage the Lord uses the word 'ἀγαπᾷς' in the first two questions(John 21:15–16), and then 'φιλεῖς' in his third question (John 21:17). To cut it short, we can say that the first of these verbs is normally used when they talk about spiritual love, whereas the second one is used to talk about love as friendly affection. That is, the Lord literally asks Peter in his last question, "Do you love me in any way?" Almost like, "Well, do you at least like me?"

This is why even in English this passage implicitly says that the reason for Peter's grief was not the fact that the Lord asked him "Lovest thou me?" three times but that he used a different verb in this case. The Greek text makes it even clearer because it is written that Peter was upset when he heard 'φιλεῖς με', not 'ἀγαπᾷς με' as in the first two cases. Bishop Cassian (Bezobrazov) addresses this fact in detail when he points out, "There can be no doubt that the three questions follow each other in a descending order." First, the Lord asks Peter, "Do you love me more than they do?" Secondly, He simply asks, "Do you love me?" Finally, Peter hears a question about the kind of love that is called φιλία, which makes him desperate.

What is the key to this descending order of the Lord's questions? There is nothing accidental in the Gospel. The answer lies in the Gospel itself. As we read in the story of Peter's denial of Jesus, his three denials were different from each other. His first denial is almost like he didn't mean it. It looks like the apostle is in the state of shock, as we say it nowadays. He wants to be alone, to hide, to remain invisible, in order to comprehend the event, to absorb it, to agree with the fact that it is real and not a nightmare, to figure out its secret meaning and the ways out that it opens, so as to be able to go on living in this new distorted reality. "I know not, neither understand I what thou sayest," he replied to the maid of the high priest (Mark 14:68). The echo of his own words "Though all men shall be offended because of thee, yet will I never be offended" (Matthew 26:33) might still have been ringing in his ears. The question of the Savior, "Simon, son of Jonas, lovest thou me more than these?" (John 21:15)– "Σίμων ᾿Ιωνᾶ, ἀγαπᾷς με πλεῖον τούτων?" — reminds him of his boastful assertion.

The second denial leaves no place for alternative interpretation. He confirms it with an oath, "And again he denied with an oath, I do not know the man." (Matthew 26:72). This is why the second question of the Lord is shorter than the first one and apparently somewhat hesitant: "Simon, son of Jonas, lovest thou me?" – «Σίμων ᾿Ιωνᾶ, ἀγαπᾷς με?» (John 21:16).

During his third denial, Peter added curses to the oaths, thus completing his rejection of Jesus, "Then began he to curse and to swear, saying, I know not the man" (Matthew 26:74). That is why the last question of the Son of God sounds like a verdict that made the First Apostle so upset, "Σίμων ᾿Ιωνᾶ, φιλεῖς με?" (John 21:17).

According to the Holy Fathers, one's repentance must correspond to the measure of his sins. If one returns to sinning, it proves that his repentance wasn't complete. We see in this passage how the Lord helps the fallen apostle to finally get rid of the weakness that had led him to the denial of God. The questions that the Savior asks make Peter sorry and heal his soul essentially by going over the steps of his denial.

We can add that the Lord does not ask Peter if he loves him one-on-one. He does it in public so as to make Peter respond publicly. The Holy Fathers pointed out the fact that repentance must correspond not only to the measure but also to the way of sinning. If we insult someone with words, our repentance must include verbal apology to the person whom we insulted. If we caused someone financial loss, our repentance will be incomplete if we don't make up for the losses. If we think bad of someone, we must repent in our thoughts, too (except the Sacrament of Confession, naturally). Apostle Peter denied Christ publicly, so his profession of love to the Lord had to be in the presence of other people.

Our exegesis of this passage did not touch on Peter's answers nor on the Lord's request nor on a lot of other things but I believe that even the aspects of this passage that we have mentioned may be useful for us. As far as other points that we haven't made are concerned, we'll try to justify ourselves with the words of Evangelist John himself, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." (John 21:25).

By Andrey Gorbachev

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What Is the Meeting with God and How Does It Happen?

Everyday Life in St. Elisabeth Convent

St. Paisios the Hagiorite: Advice When Choosing a Profession

The Phenomenon of Orthodox Christian Sacred Music

Canonization Service of St. Xenia of St. Petersburg

Steps of Repentance, or What Made Apostle Peter Sad?

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