The Medicine found within the Holy Orthodox Church
One medicine for the heart found within the Orthodox Church, is the use of a “Prayer Rule.” This “Rule” is of the utmost importance, for the Prayer Rule helps develop the discipline we all need to progress spiritually. It is one of the greatest of tools, one that has been handed down from the earliest of times. This “art of prayer” comes down from the experience of the Early Church.
Along with keeping the fasting rules of the Church, including the Wednesday and Friday fasts, the Prayer Rule, given to us by our Spiritual Father, Spiritual Mother, or, our Confessor, is the medicine that will help us in our journey into the Heart of God. One basic ingredient in this Prayer Rule, is the Morning and Evening Prayers. I personally prefer the prayers as found in the Jordanville Prayer Book (they can be purchased directly from Holy Trinity Monastery, in Jordanville, New York,) for the language used is the best of English “liturgical language,” and better serves, I believe, the inner life. Common pedestrian language is fine for everyday communication, but formal English liturgical language, when spoken to God, creates the sacred space one reserves for the Lord.
The use of the Jesus Prayer, “Lord Jesus Christ, Son of God, have mercy on me a sinner,” throughout the day, aids us in a most powerful way, to focused on Christ. This prayer is often at the heart of any Prayer Rule, because there is power in the Holy Name of Jesus, and this prayer fulfills Saint Paul’s injunction that we “should pray always.” The Jesus Prayer, also known as the Prayer of the Heart, gives us the strength to walk with Jesus, throughout the day, even when driving through heavy traffic, weeding in the garden, waiting for the bus, or sitting in a long board meeting.
Finally, it is important to remember that the Church, as defined by the Early Church Fathers, is not a religious institution, but, rather, a living organism that is the Hospital for the Soul. Her priests, who first sought therapy, became the therapists. Therefore, the frequent use of the “tools” given to us by Christ, through His Church, are of the utmost importance to assure our spiritual progress. Weekly confession, and the weekly reception of the Holy Eucharist, give us spiritual strength, and enable us to live “in the world,” without being “of the world.”
Lastly, whenever we meet a priest, we should ask for a blessing, remembering that it is not his blessing we are seeking, but the blessing of the Lord Jesus Christ, Whose priesthood the clergyman participates in. When addressing a priest, or bishop, in a written form, whether by letter, or email, it is a good and pious practice to always ask for a blessing. This can be done, if it be a bishop, by writing, “Master, bless.” If a priest, “Father, bless.” Just before signing your name, “Kissing your right hand, and asking your prayers.” Again, this is NOT about the bishop, or the priest, but ALL about Christ, Whose blessing we seek. It is much the same with the veneration of icons, for when we kiss the icon of a saint, we not only show our love and respect to the saint, as we seek their prayers, but we are kissing Jesus Christ, Who dwells in His saints.
Because Orthodoxy is “wholistic,” in nature, our living out this Faith should not be confined to Sunday morning. If we were a pianist, and made our living playing with a orchestra, we wouldn’t think of going through a week without daily practice, for we’d not be in the orchestra for long. As well, a marriage that is not worked at on a daily basis, is doomed to ultimate failure, for a relationship between two people requires effort. If we expect to have a relationship with God, and would seek to have Him dwell in our heart, we have to treat our spiritual life as something important, and something that we are committed to. An occasional Liturgy does not suffice if we expect to grow in Knowledge and Wisdom.
With love in Christ,
Abbot Tryphon
Photos: I joined the nuns of the Kazan Skete in Santa Rosa, CA., for their Patronal Feast. It was wonderful seeing Abbess Susanna again. She and Abbess Victoria, of Saint Barbara Monastery, are spiritual sisters to me. We all shared the same spiritual father, Archimandrite Dimitry of blessed memory. OCA Archbishop Benjamin served Liturgy for all those present for the Feast Day celebration.
Saturday November 5, 2016 / October 23, 2016
20th Week after Pentecost. Tone two.
Demetrius (Parental) Saturday. Remembrance of the dead.
Holy Apostle James the Brother of the Lord (63).
Translation of the relics of Blessed James of Borovichi, wonderworker of Novgorod (1540).
New Hieromartyrs Nicholas, Vladimir, Alexander, Nicholas, Emilian and Sozont priests (1937).
New Hieromartyr Archpriest Vladimir Ambartsumov of Moscow (1937).
Venerable Euphrosyne (1942).
St. Ignatius, patriarch of Constantinople (877).
Venerable Elisha of Lavrishevo, Belo-Russia (1250).
Venerable Nicephorus of Charsianos, Constantinople.
Venerable Petronius, disciple of St. Pachomius the Great (346).
Venerable Oda of Amay, foundress of churches (723) (Neth.).
St. Macarius the Roman of Mesopotamia.
St. Ethelfleda, abbes of Romsey.
Scripture Readings
2 Corinthians 1:8-11
Delivered from Suffering
8 For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. 9 Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, 10 who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, 11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.
Luke 7:2-10
2 And a certain centurion’s servant, who was dear to him, was sick and ready to die. 3 So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. 4 And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, 5 “for he loves our nation, and has built us a synagogue.”
6 Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, “Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. 7 Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. 8 For I also am a man placed under authority, having soldiers under me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”
9 When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, “I say to you, I have not found such great faith, not even in Israel!” 10 And those who were sent, returning to the house, found the servant well who had been sick.
While I understand the tradition of The Prayer Rule, as a convert from legalistic Protestantism I struggled with going through the motions as if that is the prayer. Then I read from Father Porphyrios that true prayer is reciprocity of Love between the Communicants, even as is seen in the Trinity. It’s now a whole different ballgame, so to speak, where the universal love and joy resounds throughout my being, by the grace of God. That is, in that He gives that Love unto all men liberally, not as something to conform to, but to be conformed by.