The Catalog of Good Deeds

1. Houses are traditionally blessed with "Theophany water" each year. A house can be blessed at any time, but the usual season for yearly blessings is from Theophany until the beginning of the Lenten Triodion, which begins four Sundays before Great Lent begins. This is not a hard and fast rule, but a good rule of thumb.

2. Some people place great importance on "Theophany water". This is just water that has been blessed with the Great Blessing of the Waters service on Theophany. Another name for this water is simply "Holy Water". We can bless water any time of the year that there is a need for it. In Moscow, for example, there is a huge vat of holy water that the faithful partake of regularly. On regular basis, the vat is refilled with water when it becomes empty, and this new water is blessed. The water blessed in for instance, August is no more and no less "holy" than the water blessed on Theophany.

3. Water is blessed using the “Great Blessing of the Waters” service two distinct times during Theophany: after Vespers on the Eve of Theophany and after the Divine Liturgy on Theophany. The blessings are identical, and the water is identical.

4. In many places, it is traditional to bless water in lakes or rivers. In Russia, clergy often go to such a place, and bless the cold water after a hole has been cut in the ice. Many people will take a dip in the water after it is blessed.

5. When a home is blessed, the priest brings everything needed for the blessing:

- holy water;

- a "krupilla" (brush for flinging the holy water);

- bowl for the water;

- candles;

- Theophany icon.

Many pious homes supply a bowl, candles and the family Theophany icon.

The family should provide the priest with a list of all family members, living and deceased.

The bowl and icon should be placed on a clean table with a cloth on it, preferably near the family icon corner. It is good for candles to be lit. The house should be clean, with all radios and televisions off.

The priest will bless all rooms of the house except the bathrooms. In homes with children, it is always good for the little ones to carry a candle or a small cross and "lead" the priest throughout the house. An elder member of the house may also do this.

6. The basic order for a simple home blessing is as follows.

a. The bowl of water, icon and lit candles are placed on a clean table. If there is a censer, it may be lit.

b. The priest begins the service with a blessing and the Trisagion prayers (O heavenly King through the "Our Father".) It is always preferable that the eldest of another member of the family say the Trisagion prayers.

c. After this the entire home is blessed, with the family walking with the priest holding candles and the Theophany icon while the Theophany Troparion is sung over and over:

Tone 1: When Thou, wast baptized in the Jordan, O Lord,/

the worship of the Trinity was made manifest; /

for the voice of the Father bare witness to Thee, /

calling Thee His beloved Son. /

And the Spirit in the form of a dove /

confirmed the certainty of the word. /

O Christ our God, Who hast appeared //

and hast enlightened the world, glory be to Thee.

It is a very good idea for the family to sing this troparion, and know it by heart. Otherwise, of the priest has many houses to bless, his voice will get tired!

d. Upon finishing blessing the house, the family gathers again at the table, and a short litany is said for the welfare of the family. The priest should have been provided a list of all family members, including those who are ill.

e. After this a short prayer, and the service is ended.

f. It is entirely appropriate the deceased loved ones of the family be commemorated from a list provided to the priest.

g. Sometimes the family wants to give the priest a little something to eat; depending on the time the priest has, he may stay and visit.

7. When a priest visits, it is NEVER required that the family gives him money. The scripture tells us "Freely you have received, freely give".

It is a pious custom among some to give the priest a donation at this time, but this should never be though of as a requirement. The priest comes to the home because he wants God's blessing to be upon it, and to know those in his flock better and to be available to them.

Source: http://byztex.blogspot.com/2010/01/house-blessing-primer.html

In the name of the Father, and of the Son, and of the Holy Spirit,

My dear brothers and sisters in Christ today in today’s Gospel we hear our Lord say “Follow Me and I will make you fishers of men.” Our Lord said this to call the apostles. This is not just the apostles’ call but it is our own. What this statement says is that if we follow the Lord Jesus Christ we will bring men to Him.

Following the Lord Jesus Christ means that we are live our lives in the same manner that He lived His. That means that we are to be obedient to our Heavenly Father and take up the way of the cross. As our Lord said to His disciples; “If any man will come after me, let him deny himself, and take up his cross, and follow me.” (Matthew 16:24).

It also means that we must be one as the Son is with His Father. Our Lord prayed for this at His Passion saying “Holy Father, keep through Your own name those whom You have given me, that they may be one, as we are. (John 17:11) I in them, and You in me, that they may be made perfect in one; and that the world may know that You have sent me, and have loved them, as You have loved me.” (John 17:23)

In order for us to be one with God as the Father, the Son and the Holy Spirit are one we must be first be obedient to the will of God. Obedience to the will of God means that we must place God in charge of our lives. In other words we must surrender our will to God’s will. That is exactly what the apostles did when they forsook everything and followed Jesus. As our Lord said “He that loves father or mother more than Me is not worthy of Me: and he that loves son or daughter more than Me is not worthy of Me.” (Matthew 10:37)

This means that we must love God above all things. This is the great commandment “And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” (Mark 12:30)

To love God above all things is a difficult path to follow but, it is also a path of joy. This is because the path of the cross leads to the resurrection. Many people look at this path as without seeing the joy of the resurrection at its end. Saint Paul reminds us of this in his First Epistle to the Corinthians when he says “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” (1 Corinthians 1:18)

What the cross leads to is restoration of lives to that which we were created to be by God. When this happens we become changed. We are at peace with creation. This peace is often referred to as serenity.

Accepting the path of the cross is something we do voluntarily. While our Lord calls us to the path of salvation through the cross He leaves us to choose between the path of salvation and the path of destruction.

If we choose the path of destruction and are hearts are completely turned to evil, then God leaves us and satan becomes our master. This was the case with Judas when he turned against our Lord Jesus Christ for thirty pieces of silver. Our Lord did not impinge on Judas’ freewill but rather said to him “That thou doest, do quickly.” (John 13:27)

Our Lord allows us to choose between good and evil freely. His call to us to make this choice is “Follow me!” or “That thou doest, do quickly.”

In making this choice we all too often become concerned about our own welfare. We become scared to surrender everything over to God. Our Lord assures us that these concerns are unfounded when He says “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feeds them. Are you not much better than they?” (Matthew 6:26)

If we have made the choice to follow Christ, then as the Gospel says we will become fishers of men. This means that as fishermen cast their nets into the dark depths of the sea for a catch of fish so, will we with Christ and the Gospel catch men from the dark depths of this world.

As fishers of men we will fulfill the Lord’s command “Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” (Matthew 28:19)

All too often we abdicate this responsibility to someone else. If we do this then we must ask ourselves are we truly following Christ. The Gospel says “Follow Me AND I will make you fishers of men.” One of the key ways that we are fishers of men is through the way we live our lives; as the fisherman uses a lure to attract the fish to his hook.

However we also have the responsibility to share our faith as fishers of men. This sharing can be as simple as Philip saying to Nathaniel “Come and see.” (John 1:46)

Come and see what I have found.

Come and see what I have.

Come and see what gives me joy.

In sharing the faith the apostle Paul instructs Timothy in the following manner; ““Fight the good fight of faith, lay hold on eternal life, where unto you are also called, and have professed a good profession before many witnesses. (1 Timothy 6:12)”

So my dear brothers and sisters in Christ my prayer for you is that you may fight the good fight of faith following the way of the cross of Christ so that you may draw men into Christ’s net through your profession of Him before men in the manner in which you live your lives.

Amen

Delivered by Fr. Milan Medakovic on the 2nd Sunday

after Pentecost, 2009

Source: https://frmilan.wordpress.com/2009/06/21/sermon-2nd-sunday-after-pentecost/

"For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God." (1 Corinthians 15:9)

Saint Apostle Paul, or Saul as he was called before his baptism, was named so by his parents in honor of his ancient ancestor king Saul. The apostle descended from the tribe of Benjamin and was the child from quite a wealthy family. There is an interesting fact that although Paul was a pureblood Hebrew, he had a Roman citizenship from his very birth. At that time, it was a great advantage for the residents of such a big and important city as Tars, where the future apostle was from.

The Present day city or Tarsus (Tars)

According to the writings that have survived to this day, Saul was a disciple of Gamaliel, one of the most well known and educated Pharisee of that time, at whose feet the future apostle was brought up and taught the Law of Moses. Apostle Paul was a many-sided and well-educated person who was also familiar with the works of ancient philosophy and literature.

For the first time, Saul is mentioned on the pages of Acts – in the episode about the stoning of the first martyr archdeacon Stephen. It is known that Saul did not participate in that slaughter. Perhaps, the fact that he was still a minor and could not take part in executions according to the law was the reason for that. However, he was asked to watch the clothes of the Hebrews who put it off for the execution. Thus we can see that Saul approved the murder.

Later we see Saul as a participant of the persecutions of the Church. The Book of Acts tells us: “As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison” (Acts 8:3). What is more, he even asked the archpriest for the letters for the Damascus synagogues stating that anyone who would find the followers of the apostolic teaching had to tie them and bring them to Jerusalem. Right on his way to Damascus, his conversion to Christ happened. When Saul was blinded with light, he fell to the ground and heard the voice: “Saul, Saul, why are you persecuting Me?” Paul said, “Who are You, Lord?” – and then he got the answer: “I am Jesus, whom you are persecuting. It is hard for you to kick against the goads” (Acts 9:4-5). Paul went blind and was brought to Damascus. There he spent three days in fast and prayer, until he was baptized by Christ’s disciple called Ananias. The Lord appeared to him and ordered to baptize the former persecutor of Christians for “he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15).

The Road to Damascus

Saul was baptized, and at that very moment, he saw the light both with his eyes and his soul and “Immediately he preached the Christ in the synagogues, that He is the Son of God” (Acts 9:20).

Paul became one of the greatest apostles, who worked more than anyone else on preaching the Word of God and establishing Christian communities on the territory of Asia Minor and Europe. It is worth mentioning also that the largest part of the New Testament consists of 14 letters of Apostle Paul to various Christian churches. Although Apostle Paul was not one of the Twelve Apostles and did not witness the life and miracles of Jesus Christ as well as His Resurrection like other apostles did, the holy Church honors him for all his works as a Holy and All-praised Supreme Apostle.

What St. John Chrysostom says in his works:

“Blessed Paul, who gathered us today and enlightened the whole universe, was once struck blind at the moment of his conversion. But his blindness led to the further enlightenment of the universe. Since he looked at the world wrongly, God blinded him so that he could recover his sight to good use. He both proved His power by that, foretold the future sufferings and taught the way of preaching – the way by which he had to close his eyes, reject himself and all his previous life to follow Christ. This is why he exclaimed himself: “Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise” (1 Corinthians 3:18). So, it was impossible for him to recover well without rejecting those intentions that bothered his mind and without devoting his life to faith.”

Reflections in the Holy Church Traditions:

Thou wast called from on high and not by mankind, when the earthly darkness had bedimmed thy fleshly eyes, and by this blinding, had brought to light and shown forth clearly the dismal gloominess of impiety, then the light from Heaven shined its lightning radiance upon the eyes of thy mind, O Paul, thereby revealing to thee the beauty of godly piety. Hence, thou didst come to know the One that doth bring forth light out of darkness, yea, Christ our God. Do thou therefore entreat Him to enlighten and to save our souls.

To be continued...

Click here to read about the conversion of Apostle Peter.

“Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.” (John 6:68-69)

Apostle Peter, whose previous name was Simon, was a fisherman from Bethsaida. The name Peter (Petrus, from Greek πέτρος – rock, stone) comes from the nickname Cephas (Aram. – stone), which he got from Jesus. Peter spent the largest part of his life before his meeting with Christ in a boat on the waves of the Sea of Tiberias struggling for the daily food for his family. Perhaps, the world would never know about the fisherman from Bethsaida, if only Peter’s brother Andrew did not find him and say: “We have found the Messiah” (John 1:41). It was the first meeting of the future supreme apostle with Christ.

The landscapes of the present day Bethsaida

We can say that the episode about fishing, when the apostles had a big catch by the blessing of the Lord, is the second conversion of Simon. Due to this miracle, Apostle Peter felt the holiness of Jesus Christ, His almightiness. At the same time, he understood his own sinfulness and exclaimed: “Depart from me, for I am a sinful man, O Lord!” – to which the Lord replied: “Do not be afraid. From now on you will catch men” (Luke 5:8, 10).

Apostle Peter was a very spirited and ardent person: it was he who asked the Lord to let him go on the water during the storm; it was he who tried to protect Christ during His arrest at Gethsemane and cut the ear of the archpriest’s slave, although the Lord did not need his help because He was going to meet death by His own will; Apostle Peter was the first one from all the disciples who confessed Jesus Christ as the Son of God and was promised that the Church of God would be based on his faith, and the gates of hell would not defeat It.

Apostle Peter cuts the slave's ear.

Despite all his sincere assurances of his loyalty, Apostle Peter renounced the Lord three times. However, the remorse for the committed sin and God’s love and mercy restored Peter in his apostolic rank. As the Church story states, Apostle Peter mourned his betrayal every morning when he heard a cock crowing.

Apostle Peter was one of the closest disciples of Jesus Christ. Together with apostles John and Jacob, he was a witness of all the miracles the Lord performed.

What St. John Chrysostom says in his works:

"Wherefore, if thou wouldest make thy good deeds great, do not think them to be great, and then they will be great. It was in this way that the centurion also said, “I am not fit that thou shouldest enter under my roof;” (Matthew 8:8) because of this, he became worthy, and was “marvelled at” above all Jews. On this wise again Paul saith, “I am not meet to be called an apostle;” (1 Corinthians 15:9) because of this he became even first of all. So likewise John: “I am not meet to loose the latchet of His shoe;” (Luke 3:16) because of this he was the “friend of the Bridegroom,” and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head. So Peter too said, “Depart from me, for I am a sinful man;” because of this he became a foundation of the Church. For nothing is so acceptable to God as to number one’s self with the last. This is a first principle of all practical wisdom. For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbor, will not harbor any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint".

Reflections in the Holy Church tradition:

Having abandoned the fishing grounds thou didst receive from the Father Himself the revelation of the Word’s Incarnation, and as one who is privileged thou didst cry to all, saying unto thy Creator: I have known Thee as the Son of God, consubstantial with Him. Wherefore, in all truth, thou hast been worthily shown forth the Rock of the holy Faith, and thou holdest the keys of grace. Intercede, therefore, O Apostle Peter, with Christ God to grant forgiveness of iniquities to those who eagerly celebrate thy holy memorial.

To be continued…

Click here to read about the conversion of Apostle Paul.

In 2016, I began a series of interviews with African American Orthodox Christians in four regions of the United States. An integral component of a wider ethnographic research project (one combining participant observation and digital research) personal narratives offer a necessary depth of insight into an Orthodox community which still remains relatively unfamiliar to many.

While the number of African American Orthodox Christians appears to be growing, research on this particular group remains scant. Focused either on historical figures like Fr. Raphael Morgan, the first African American Orthodox priest— or on narratives gleaned from a “community of elders,” the most prominent exemplary African American Orthodox Christians, existing research can sometimes convey a single-story narrative, one not entirely untrue—but incomplete. There remains, therefore, much to be learned at the intersection of Orthodox Christianity and African American culture.

Over the course of 400 years, the shared experiences of African Americans have helped to create a uniquely American notion of blackness. The community we now refer to as the African American community is in fact comprised of genetically diverse individuals—possessing varying degrees of African ancestry. Ideas like “the one drop rule” (still prevalent in America) helped to facilitate the construction of a racial category encompassing of a diverse and heterogenous group of people.

Inherent cultural complexities are further complicated, by attitudinal differences between generations. While older African Americans may lament the disappearance of a community cohesiveness characteristic of days gone by, other African Americans may readily embrace a notion of post blackness—acknowledging African descent yet resisting all previously constructed social boundaries and cultural markers. Varying notions of blackness exist side by side and often in tension with each other. It is safe to say that regarding African American identity, there is no single story. In 2017, there are many ways to be black.

The wider African American community, an amalgamation of diverse subcultures, has been influenced by various strands of black intellectual thought. The teachings of W.E.B. Dubois, Booker T. Washington and Martin Luther King Jr. find modern expression in diverse subcultural contexts. The Harlem Renaissance and Negritude movements brought together a diverse group of blacks from Francophone African nations and the Americas. Today, we see a similar cross-fertilization of ideas taking place between African American Orthodox Christians and the Patriarchate of Alexandria and All Africa.

It is from this rich, dynamic and multifaceted community that African American Orthodox Christians have come. The former Buddhist attracted to monastic piety, the former Baptist preacher, the second-generation Orthodox military veteran and the artist turned clergyman—have all found a home in the Orthodox Church. Some were drawn to the faith after visiting a parish and having a mystical experience during the service. Others connected spiritually to Orthodox aesthetics—beautiful iconography adorning a church. For some, it was the study of scripture and church history that led them to Orthodoxy and for others it was the search for an alternative Christianity, one not affiliated with the Transatlantic Slave Trade.

Given the multicity of narratives, one might be tempted to conclude that African American Orthodox Christians share no common values. This, however, would be an erroneous assumption. Current ethnographic research seems to suggest that a set of core values is indeed emerging from within this growing community. Acceptance of these values appears to be relatively consistent regardless of age, gender, socio economic status or geographic location.

One foundational assumption to emerge from collected narratives is the belief that over the span of two generations, something has changed (for the worse) in inner-city communities. This belief is held by those residing in the inner-city, those living in suburbs and those living in rural areas. Additionally, there is a belief that negative change has occurred in historically black churches—the most negative being the growing influence of prosperity theology. The invitation to Orthodox Christianity, therefore, is seen as a call to a holy way of life, a way of life that sustained prior generations. It involves a reclamation of an identity that has been hijacked by “worldliness.”

Undergirded by the aforementioned assumptions, the following core ideas/values emerge from the African American Orthodox Christian community:

1. The Belief in a God Given Right to the Orthodox Faith — Orthodox Christianity is not proprietary to any one ethnicity, culture or nation. Becoming Orthodox, therefore, does not require the abandonment of one’s ethnic identity. One can be African American and as Orthodox as anyone with ethnic roots in a traditionally Orthodox country. This is of particular importance, given that most African American Orthodox Christians are one of a few (if not the only) African Americans in their parish.

2. Striving for Holiness is Paramount — This commitment is expressed in the frequent reading of scripture, attendance at divine liturgy, the saying of daily prayers and participation in works of mercy. It is accompanied by the complete rejection of prosperity theology and “evangelical lite” Christianity. Instead, the Desert Fathers and Mothers are examples of “true Christianity.”

3. High Regard for Father Involvement and Preservation of the “Traditional Family” Structure — Appealing to statistics regarding female-headed households and absentee fathers, African American Orthodox Christians place a high value on father involvement and family preservation. Committed mothers and fathers are seen as the key to raising faith-filled future generations.

4. Black Life Matters — Though related, this idea is not to be confused with the movement Black Lives Matter. For African American Orthodox Christians, a commitment to life means protection of the unborn, protection from police brutality and protection from white nationalist factions that have found a home in the Orthodox Church.

5. Orthodox Parishes Should Be Missional — True faith requires a commitment to community outreach, particularly to the poor, marginalized and vulnerable. The idea that one’s personal salvation is inextricably bound to one’s faithful sharing of the gospel features strongly in African American Orthodox narratives.

Historical narratives, cultural traditions and various strands of intellectual thought have shaped and continue to shape African American identities. Though comprised of diverse individuals, the African American Orthodox Christian Community has produced a set of core ideals and values reflective of a unique history and American experience.

By Lydia Kemi Ingram

Source: https://publicorthodoxy.org/tag/lydia-kemi-ingram/

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The number of African American Orthodox Christians appears to be growing

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