In one of our first meetings with Fr. Michael he handed us a small prayer book and told us to begin praying out loud the prayers designed as "morning prayers" and "evening prayers". Parenthetically, there are also many other prayers for various times and purposes, people, and things. He explained that these prayers had been written under the illumination of God by very holy people, monks, saints, etc.
Part of our move toward and within Orthodoxy involves a progressive dissolution of personal pride, and a move toward greater spiritual obedience. Using this prayer book was one small step in that direction. So, in front of our home alter, we began to pray the morning and evening prayers. It has not been almost two yeas since that injunction to pray in this way. Let me make some observations:
These prayers are very precise prayers. I have never been conscious of prayers directed specifically toward the Father, or toward the Son, or toward the Holy Spirit. As a protestant, I never thought of praying to specific holy ones of the faith, nor did I ever have any thought or praying to a guardian angel. In prayers on behalf of specific people (parents, children, friends, self) these prayers contain thoughts that I had never thought of before, but that I probably should have. In prayers directed toward humbling ourselves, or being more thankful the effect is the same. Because there are precise prayers, they cause my prayerful thinking (before, during, and after prayer) to be more precise in ways that I have never known before.
Because there are specific prayers for each specific day of the week, one gets into a weekly rhythm of prayer that can only be appreciated when experienced.
A predominant expression in Orthodox prayer is "Lord, have mercy." It is repeated many times, in private and in corporate prayer. It has a way of keeping us mindful of the proper context that we stand in before God. It elevates our thinking about our God, and it helps to progressively deflate any inflated ideas that we have of our selves. It directs us toward the parable of the publican and the pharisee, and it reminds us of who we should emulate in that story.
"Glory to the Father, to the Son, and to the Holy Spirit" is repeated a lot, too. Once again, it reminds us of Who the God is that we pray to, and it puts the focus in prayer on God, where it belongs.
A favorite passage of mine in in Hebrews, where Paul speaks of the great cloud of witnesses that surrounds us, cheering us on as we contend in, and for, the faith. There is also that great parallel passage in Revelation, where the Theologian speaks of the prayers of the saints rising as incense before God. Praying these prayers written by some of those very ones who are cheering us on brings us into communion with those great saints as well. We are not alone. We are in a communal faith. We are one Body. The church transcends time, space, life, and death. I know that I am loved, and that I love in making use of these wonderful prayers.
Prayer in the Orthodox Church is not just of the mind. Prayer, like every aspect of life, is of both the body and the spirit. Therefore, when praying the body works along with the mind. That wonderful expression that dates back to the first century, the sign of the cross, is used. Grace is transmitted to us as we pray these prayers and we are transformed.
I find myself repeating these prayers throughout the day, particularly when there is a special need within me for that prayer. The prayers get shared with others, sometimes with wonderful effect.
As the mind is transformed by the repetition of these prayers, I find that my extemporaneous prayer is also transformed. Some things I simply don't pray for anymore. Some things I don't feel that there is a need to pray for anymore. I find that my personal prayer words are transformed, elevated, and distilled.
These changes are not a matter of some magical metamorphosis, They are simply a matter of obedience. They are not a reflection of anything having to do with me. They are entirely the working of grace in the life of a self-confessed sinner. The lower I can bow before my Lord and God in prayer, the higher I am elevated toward His heavenly glory.
Through the prayers of our Holy Fathers, may God the Father, God the Son, and God the Holy Spirit bless these words and all those who read them.
I think written prayers can be an excellent guide to precision in prayer. And to keep the mind from straying... yet, are there not times when the Spirit moves us in freedom to praise, to worship, to confess, to intercede... born along in what some call ex tempore prayer.
ReplyDeleteOn asceticism, one difference I found between the desert fathers and what I believe regarding union with Christ is that the union is already accomplished according to Romans 6 and the many references to "in Christ." Now I will be the first to say also that faith, prayer, meditation, humility, and obedience is the normal path to realizing or experiencing that union.
Oh, and I think sometimes the practice of a technique or seeking the experience of union can take precedence over love to Christ himself, that is, for his own sake. May that not happen.
ReplyDeleteJeff, I like your observations, mainly because I found many of the same things to be true when I started praying the prayers. After praying 'what I'm thinking' for a long time, I was given an Orthodox prayer book and was thinking, this is what I wanted to pray all along, but I didn't know it! The disciples had a relationship with Christ, obviously, yet even they said, Lord, teach us how to pray. If the Holy Apostles needed taught, I need it much more.
ReplyDelete