The Catalog of Good Deeds

Every male Jewish baby was to be circumcized on the eighth day of his life, in accordance with the Mosaic Law. Circumcision was a sign of his belonging to the God's chosen people. Our Lord Jesus Christ went through that ritual, too, For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. (Matthew 5:18). The Lord came not to break the Law but to fulfill it because He is the Lawmaker. It was him that Moses concluded the Covenant on Mt. Sinai with.

The Church of Christ hailed the Lord for his wise stewardship and utmost condescension to us with unparalleled beauty and theological depth. The Bride of the Lamb conveys the immense experience of prayerful contemplation and spiritual insight, which inspired her best sons. Let's quote some of such spiritual insights and be amazed at the bountiful wisdom of God, which enlightened the hearts and minds of the greatest Orthodox authors.

The all-good God was not ashamed to be circumcized. He gave himself as the image and example for the salvation of all: for the Lawmaker submits to the law and the prophecies of the prophets. O Lord who holds everything in his hand and is swaddled in cloth, glory to You!

This wonderful sticheron by a monk named John is sung during the Vespers of the holiday. The holy father aptly underlines God's goodness and the fact that He wasn't ashamed of this ritual but performed it for the sake of our salvation, as ancient prophets had foretold. The book of Psalms contains the following words, Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart (Ps. 40:7-8). God came to earth and although He holds all universe firmly in his hand, He willed to be born as a small and vulnerable baby, wrapped in cloth.

Not as a God-opposer but as the performer of the Law, the incarnated Christ appeared and voluntarily submitted himself to circumcision on the eighth day.

This troparion of Ode 3 of the feast canon stresses a very important fact of the Christian faith, which was frequently doubted both in ancient times and nowadays. The Lord goes through circumcision, which means that He doesn't oppose Old Testament regulations. He does not oppose the God of the Old Testament: in fact, He came to accomplish his Father's will. We often hear, “The God of the Old Testament is bitter and angry, while in the New Testament God is gentle and merciful, and therefore they are two different gods.” We can't agree with that because the entire Old Testament preaches the imminent coming of the Messiah and the establishment of the Kingdom of God on earth. I and my Father are one, said Jesus. Moreover, according to the Christian revelation, the God of Old Testament spoke with the forefathers and prophets via his Son, his divine Logos.

The Master is circumcized on the eighth day as a baby and adopts the name of Jesus, for He is the Savior of the world and its Lord.

The Lord takes the name ‘Jesus’ which means ‘God saves’. The Church instructs parents of newborn babies to name them on the eighth day of their lives, the day when the Lord was circumcized. What is the connection between the name of God and naming of a baby on the eighth day? The answer lies in the prayers from the Book of Needs. Protopresbyter Alexander Schmemann explains the meaning of the Sacrament of Baptism and related rites and points out that the eternal life, the overabundant life consists of knowing the Name of God and glorifying it with one's entire life. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent (John 17:3). It is for the sake of this life that we get a name on the eighth day, the day that symbolizes eternity and plenitude, which means that our names and our personalities must be sanctified by the Name of God and lit up by the knowledge of God and his will. That's why the Lord came into this world and willingly submitted himself to circumcision and swaddling. Let's praise his holy Name and do everything we can to please God.

By John Nichiporuk,

a Bachelor of Theology,

specialized in Biblical Studies.

The Catalog Of Good Deeds, 2018

See full Nativity infographics here.

The people of Appalachia, with whom we at the monastery share a home in West Virginia, are a people who have been Protestant for many generations past. Though they aren’t Orthodox, and though many of their ancestors in America may never have been exposed to the Orthodox Church, they are people who, in their own way, hold a deep faith in God and have preserved many traditions that hearken back to ages past.

The Scotch-Irish pioneers who settled in the deep hollows and rugged hills of the Appalachian Mountains carried on with many traditions that they preserved from the Old World. While some of those traditions and beliefs might seem rather like superstitions to most modern people, they were held by a devout majority whose very survival and well-being could be attributed to their observance of each and every detail of their surroundings—whether it be the height of a hornet nest, the date of a killing frost, the place in the woods where some rare herb grew, or an arcane bit of Scripture printed upon the yellowed pages of an old family Bible.

As a Russian Orthodox monastery which observes the Julian, or “old,” calendar, we were surprised to learn about Appalachian “Old Christmas,” which is a most solemn and reverent time for families living in the mountains. The initial change-over from the Julian calendar to the Gregorian calendar by the British Empire and the American colonies in 1752 caused a difference of eleven days. Thus, the date of “new” Christmas on December 25^th was eleven days ahead of “old” Christmas, which fell (at that time) on January 5^th. Some Protestants refused to honor the new calendar because it was decreed by the Pope, so their celebration of Christmas remained on the Julian calendar – which now falls on January 7. In the Appalachian Mountains, the celebration of Old Christmas remained until about World War I. Though they might also observe “new” Christmas on December 25^th, the festivities were very different. December 25^th was marked with revelry and parties and visiting, but January 6^th was primarily a reverent family observance.

The people of Appalachia regarded Old Christmas Eve as a night when the Holy Spirit would manifest Himself upon the earth in many subtle ways. On that night, mountain folk believed, no matter how hard the ground was frozen, elder bushes would sprout up out of the ground. More miraculously, however, it was believed that if a person would stay awake until almost midnight on Old Christmas Eve, then sneak quietly out to a barn or a field where any cattle or sheep were kept, they could hear the animals pray. Supposedly, at the exact stroke of midnight on Old Christmas Eve, the animals would start moo-ing and baa-ing in a peaceful way as they reverentially knelt on the ground. This belief undoubtedly harkened back to the stable in Bethlehem, and to the animals that were present when the Christ Child was revealed to the Magi.

Today, hardly anyone knows of Old Christmas. But, the elder bushes and the animals of the barn and field have surely not forgotten… should anyone like to find out for themselves, on Old Christmas Eve.

Based on Bill Baker, “Old Christmas Eve”,

Gary Holbrook, “Appalachian Christmas”.

Source: https://www.holycross-hermitage.com/blogs/articles-sermons/113633542-appalachian-old-christmas

“We must force ourselves to do good.”

St. Seraphim of Sarov

Orthodox Christians do very little by whim. This is not to say that there is no room for genuine freedom or spontaneity in one’s life of faith. For as the Lord Himself says, “The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit.” (John 3:8)

Yet there is a big difference between living by the Holy Spirit and living by caprice. On the one hand, the Spirit of God often inspires believers with the gift of a marvelous, creative spontaneity that cannot be dictated by any formal agenda. Having brought the Ark into the city of Jerusalem, David the King spontaneously dances for joy, leading the way. In the book of Acts, the Holy Apostle Philip spreads forth the gospel, not according to any worldly plan, but by being so caught up by grace that he is like the wind, gusting forth from one place to another. “And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing.” (Acts 8:39).

On the other hand, it must be stated that whim is born not of grace but of individual impulsiveness, which is an enemy of the spiritual life. All too often, many Christians fall into a whimsical, inconsistent type of shallow faith dictated by mood. When one feels cheerful and elevated, when the heart is full of light and joy and peace, one may choose, at that moment, to pray, or to read the scriptures, or perhaps even attend the Holy Liturgy. But when things grow dark and the inner man of the heart is lonely and sorrowful – trodden low to the ground, one finds it “impossible” to pray or read or worship.

Yet this is in actuality a delicately laid trap of the devil who knows that if he can convince believers that feelings are paramount, it is only a matter of time before they can be torn from the fold. So the point is this: Faith must be grounded and nourished by something deeper and more trustworthy than human emotions. Yet American Christians, by and large, have shown themselves to be especially susceptible to this kind of “feel-good” capricious spirituality which is its own benchmark of success. Millions of dollars pour into the pockets of religious charlatans who proclaim a one-sided gospel devoid of the message of the Cross and the hardship it necessitates. Religion is here to make people feel good. If it doesn’t, then why bother?

But here is where self-denial comes into play. Part of denying oneself for the love of Christ means, as St. Seraphim of Sarov says, to “force ourselves to do good.” In the most practical sense, this means doing the right thing, for the right reason and at the right time, not whenever one “feels like doing it.” Those who follow Christ and pick up their Cross know that this means the cutting off of the self-will, or more accurately, the complete renouncing of the “will-to-self.” “For not everyone who prays ‘Lord, ‘Lord,’ will enter the Kingdom of Heaven, but he who does the will of my Father in Heaven.” (Matthew 7:21).

Obedience to prayer, fasting, and the liturgical worship of the Church functions as a good test of self-denial. Indeed, sometimes what the Lord loves more than anything else is a heartfelt prayer offered at the right time of the day (or week) – even when it is born from a thread-bare heart that is weighed down with weariness. The psalms not only bear witness to this truth by showing us how to praise God in all circumstances, good and bad, but also provide the “voice” by which every follower of Christ can pray in joy or in sorrow. “O Lord, my heart is in anguish within me, the terrors of death have fallen upon me. Fear and trembling come upon me, and horror overwhelms me.” (Psalm 55:4-5).

Those who surrender themselves to the life-long rhythm of the Church’s prayer, fasting, and worship are sooner or later blessed by a depth of soul that bears much fruit. Sooner or later they discover marvelous well of grace that is infinitely deep. As they plunge deeper and deeper into their heart of hearts, they are led to a place of total mystery, to a place where heaven and earth meet, to the living throne of Christ Itself. “For the Kingdom of God is within you.” But this never comes easily. It is a gift the grace given to those who know how to fight the good fight.

So again, it must be stressed that this face to face divine-human encounter cannot and will not happen all at once. Rather, it is given to those who have labored in the spiritual life, day in and day out, as true followers of Christ, by having remained with Him at the “foot of the Cross” – throughout good times and bad.

How tragic, indeed, that some have come see the Church’s regimen of both private and corporate prayer as a burden, as a repetition of rituals devoid of meaning and purpose. But those who worship the Lord “in Spirit and truth” know something different: that a whimsical faith is no faith at all, and that practicing one’s faith only when it is convenient or when one “feels” like it is to practice no faith at all.

By Fr. Paul Jannakos

Source: http://www.stlukeorthodox.com/nothing-by-whim/

Alms for a Drunkard

A young couple came to their spiritual father to donate him one thousand roubles. It was a lot of money at that time. The priest declined the donation. Instead, he told them to give the money to the first person they would meet while returning to the railway station. Surprisingly, the first person whom they meet was… a heavily intoxicated man.

The young woman asked her husband, “What shall we do?” The husband shrugged, “Let’s do what our spiritual father told us.” As soon as they gave the money to the man, he instantly came to his senses, “Oh! How can I thank you? You’ve saved me from death!”

It turned out that the poor man worked in a store, and an inspection discovered that exactly 1,000 roubles were missing in the store somehow. He couldn't reimburse the loss with his own money and faced a prison sentence. He was desperate and decided to commit a suicide. He was afraid so he drank a lot of liquor… The priest who saved his life in such an unusual way was Saint Seraphim of Vyritsa.

Don’t Judge Lest Thou Be Judged

Archimandrite Gabriel (Urgebadze), a famous elder canonized by the Georgian Orthodox Church, shared the following story:

“When I was in the sanctuary one day, I heard other priests say about a certain priest that he was an alcoholic. I joined them in blaming the priest for alcoholism in spite of the fact that I didn’t know that man. I simply wanted to show off in front of the Patriarch.

I’ve got a lot of wine at home. I don’t drink it but one day I wanted to drink some wine, and so I did. When I was drunk, I went to the Sioni (the Cathedral of the Dormition in Tbilisi) and arrogantly burst in the sanctuary. I found myself standing at that very place where I had previously judged that poor priest. I stumbled but the Patriarch supported me, and luckily, no one else noticed that I was drunk. Later, I realized why it happened to me. When you judge someone, you judge God.”

Inebriated “Pilgrims”

There was an accident in the Pskov Caves Monastery in Soviet times: Drunk graduates of a military college came to the gates of the monastery at night, and attempted to break them. The night guard was terrified and called Archimandrite Alypius (Voronov), the namestnik of that monastery. Father Alypius had been a veteran of the Great Patriotic War. He put on his military uniform with lots of military decorations, hid that uniform under his monastic mantle and headed to the gates with the guard. A crowd of ten lieutenants broke into the monastery demanding to show them around the monastery and not to establish church rule on the Soviet land.

Father Alypius listened to them with bowed head. Then he suddenly looked straight into their faces and took off his mantle… The lieutenants were thunderstruck. The monk looked at them sternly and ordered one of the officers to give him his cap. He looked at the cap and made sure that the officer’s last name was inked on the inner side of the rim, as usual. He turned and briskly marched back to his cell. The embarrassed lieutenants followed him. They muttered their apologies and begged the archimandrite to give the cap back. Father Alypius didn’t utter a word.

The young officers had to follow the namestnik to his cell. He opened the door and invited them to come in. That night, he had a long conversation and shared a meal with them. He showed the lieutenants around the monastery and its ancient shrines and reliquaries. Finally, he hugged each one of them and gave each lieutenant a lot of money. They tried to refuse the money but Father Alypius said that the money collected by their grandparents and their mothers would be good for them.

A Shot of Vodka to Quench Grief

There was a priest whose beloved wife had died. He was so depressed because of his loss that he started drinking heavily. He remembered his wife in his prayers daily but unfortunately, he was becoming more and more addicted to alcohol. One day, a parishioner called that priest and told him that his wife had appeared to her in a dream and offered her a shot of vodka. “You never drank vodka when you were alive, did you?” the parishioner exclaimed in bewilderment. “Sadly, I have to drink it now,” the deceased woman said. She added, “Call my husband and tell him about it.”

The story impressed the priest so much that he quit drinking forever. Later, he became a monk and then a bishop of San Francisco and West Coast. We know him as a famous religious leader of the Russian exile Bishop Basil (Rodzyanko).

Translated by The Catalog of Good Deeds

Source: https://foma.ru/4-istorii-o-ryumke-i-bozhem-promyisle.html

Ever burdened with our American consumerism and capitalism orientation to life (“How much will it cost?” “What’s my time worth?” “How will it affect my finances?”), it seems we often equate our ability to give hospitality with however much we’ve calculated we can spare. When we sense we can spare some change, some time or energy, then we feel able to bear being hospitable. But a quick browse through Scripture and the teaching of the saints confronts that self-absorbed interpretation of hospitality very quickly; for authentic love is not absent of hospitality. “And above all things have fervent love for one another … be hospitable to one another” (1 Peter 4:8).

Saint Theodoros the Great (Philokalia, Vol. 2, p. 32) instructs us in being hospitable: “When we receive visits from our neighbors, we should not consider this an irksome interruption, lest we cut ourselves off from the law of love. Nor should we receive them as if we were doing them a favor, but rather as if it is we ourselves who are receiving a favor; therefore, being indebted to them, we should beg them cheerfully to enjoy our hospitality. This is why the Apostle John says: ‘My children, let us love not in word or tongue, but in action and truth. And by this we know that we belong to the truth’ (1 John 3:18). “True love of neighbor naturally manifests in hospitality.

The mystery of hospitality lies in the unknown good fruit it will bear. The seeds planted by having someone to breakfast, drinking a beer together, our simply sharing time together over good conversation may bear spiritual blessings in ways we will never know. How many of us have been given hope, been encouraged, lifted up from despair, kindled with the love of Christ, inspired, and blessed in so many other ways by a simple act of kindness from another person? Let us remember the words of Christ, “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me” (Mt. 25:40). As Elder Anthimos of St. Anne’s Skete reminds us, “Do not forget hospitality. You don’t know what this hospitality might render. By hospitality, Abraham hosted the Holy Trinity, and Lot entertained angels.”

Let’s us make practicing hospitality between Thanksgiving and Nativity a priority this year. We can host a gathering, or meal, just coffee and dessert. We can share our lunch at school or work, or simply ask someone how they’re doing and open our ears with compassion. Buy a pack of gum and share it with the first person you encounter.

Let’s turn off the ‘me’ for the Nativity fast and turn on the ‘we’. In doing so, we become enlightened to truth and real reality. Our neighbor then is no longer an inconvenience, an expense, a waste of time, or a drain on our energy or productivity. They are our path to salvation! And every encounter of hospitality becomes an opportunity to experience Christ. “And while they still did not believe for joy, and marveled, He said to them, ‘Have you any food here?’ So they gave Him a piece of a broiled fish and some honeycomb. And He took it and ate in their presence” (Lk. 24:41).

Whatever we’ve got, let’s share it!

By Archpriest Thaddaeus Hardenbrook

Source: http://www.pravmir.com/the-nativity-season-and-hospitality/

Children learn love of God from their parents. Every Orthodox parent wants their children to grow up attending Sunday Liturgies and staying active in the life of the Church throughout their lives, yet many parents don’t demonstrate the importance of having a relationship with God in front of their children. If you do not make God important, then neither will your child.

Children observe their parents. They see hypocrisy and know when you are not following through with the teachings of the Church during the week. They hear when you take the Lord’s name in vain. They observe when you don’t make prayer central to your day. They notice if you only speak of God on a Sunday morning.

Making the sign of the cross, lighting candles, and burning incense only on Sundays teaches your children to compartmentalize their own faith, thus leaving them defenseless in a world fulled with temptations and distractions from things that are of a spiritual nature. If you do not demonstrate the importance of prayer before your children, you will leave them defenseless in a world that hates Christ. Your children need to pray with you, read the Scriptures with you, be taught the Faith by you.

If you do not make your home a domestic church, your children will be lost to Christ, and Orthodoxy will not be lived out beyond your own grave, in the future generations of your family.

You men must be particularly careful in how you demonstrate your Orthodox faith to your children. Statistically, if a man is strong in his faith and strong in his witness to that faith by frequent church attendance, children will remain in the Church. Men need to take that leading role in their families as being men of God, demonstrating in their own masculine way that God is central in their lives. If you leave the instruction of the faith to your wives, you will be held accountable before the throne of God. It is not enough that your wife and children go to church. If you are not giving witness to Christ in your life, all will be lost to the next generations.

By the Very Rev. Fr. Tryphon

Source: https://www.ancientfaith.com/podcasts/morningoffering/how_to_teach_children_the_love_of_god

Subscribe to: Posts ( Atom )

Search This Blog

featured Slider

"God Isn't Ashamed of His Law": the Role of Circumcision

The “Old Christmas” of the People of Appalachia

Doing the Right Thing, for the Right Reason and at the Right Time

Four Stories about Liquor and God’s Providence

On Hospitality During the Nativity Season

How to Show Our Children the Love of God

Partners