![[Picture of His Eminence, Metropolitan Isaiah of Denver]](/images/metropolitan-isaiah-small.jpg)
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Existing One,
Master, Lord God, Father Almighty, Worshipped One: it is truly just and
right to the majesty of Your holiness that we should praise You, hymn
You, bless You, worship You, give thanks to You, and glorify You, the
only truly existing God; and to offer You our rational worship with a
contrite heart and humble spirit, for You are He Who has graciously
granted to us the knowledge of Your truth. Our Daily Prayers: |
The Absolute Necessity of Prayer
Prayer is the basis of our Christian life through which we come to know God. Prayer is the source and substance of our experience of Jesus Christ our the Risen Lord. Prayer is not an option; it is an indispensable necessity for every human being through which we come to know God.
Every human being yearns for grace and peace; but these come to us only in the knowledge of Jesus our Lord (cf. 2 Peter 1:2). Every human being has needs in this life and aspires to do good; but all things necessary to life and to godliness are given to us through knowledge of Jesus Christ (cf. 2 Peter 1:3). Every human being ends this life and enters eternity; and eternal life is to know the only true God, and Jesus Christ Whom He has sent to the world (cf. John 17:3).
The human condition cries out in pain and want, and it is fulfilled only in knowing Jesus Christ; the answer to all of our fears and desires is to know Him. And this is fundamental: we know Jesus Christ existentially through prayer.
The goal of the Christian life is théosis, the divinization of the human being through union with God. Théosis is the "exceedingly great and precious" promise given to us by God: that in knowing God we may be "partakers of the divine nature, having escaped the corruption that is in the world through lust" (cf. 2 Peter 1:4).
The word "Theology" means "knowledge of God" and the true theologian is not someone who has studied and knows about God, but rather it is the Christian who loves and knows God. The Orthodox Christian theologizes: he knows the ineffable God, in a real, personal, and existential manner. We encounter God in prayer through which we come to know Him. We participate in Him through the Mysteries, or Sacraments, that are celebrated in prayer and which unite us ontologically with the incarnate God
Prayer is a living reality, a deeply personal encounter with the living God, and as such it cannot be limited to a prescribed set of "prayers" and "practices" although these are essential, especially in the beginning, in cultivating a prayer life.
Learning to pray, or growing in prayer, is an indispensable aspect of spiritual growth, and the phases of prayer are correlated with spiritual development. Orthodox spirituality evolves through the stages of purification, illumination, and théosis. Orthodox prayer similarly progresses from oral and interior to noetic prayer. It should also be noted that these stages and phases are not strictly sequential, but often take place concurrently.
When embarking on a spiritual life, we first endeavor to cleanse our soul and our body of passions and lusts. In this stage of purification we employ the many practices and traditions of the Church, such as fasting and vigils, to help mold us and prepare us for illumination. Likewise when starting to develop a life of prayer, we learn to pray by reading the prayers given to us by the Church, such as those in this book and in the divine services.
According to Saint Theophan the Recluse oral prayer is very important, even though it is still external, providing "verbal expression and shape" to our prayers. This Prayer Book was prepared specifically to assist us in learning oral prayer.
As we move from purification to illumination in our spiritual lives, the Light of Christ begins to enlighten our thoughts and actions. Similarly, as we practice the externals of a prayer life with steadfast dedication, we gradually begin to enter into interior prayer. At that point we begin to pray without distraction and, as Saint Theophan remarks, "the mind is focused upon the words" of prayer, "speaking them as if they were our own."
It has always been the universal and unvarying counsel of the holy fathers that a spiritual father is essential to healthy progress toward théosis. One should never embark upon developing a prayer life without the blessing and guidance of their priest.
This is especially true as oral and interior prayer lead to noetic prayer, or prayer of the heart. In this stage of contemplation prayer is no longer something we do but, rather, prayer is who we are because it is attaining its highest goal of uniting us to God.
Noetic or contemplative prayer is a gift of the Holy Spirit, and it is not given to all. Prayer of the heart is our return to the Father in the manner of the prodigal son (cf. Luke 15:32). The prayer of the heart is the prayer of adoption, when God sends forth the Spirit of his Son into our hearts, which cries out "Abba, Father" (Galatians 4:6).
Saint Theophan writes, "Growth in prayer has no end, and if this growth ceases, it means that life ceases." The progress in the spiritual life, and growth in prayer, are endless because the God Whom we seek is infinite in the depths of His glory.
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Fasting in the Orthodox Tradition Fasting is the oldest and first commandment given by God to man, when He told Adam not to eat from the tree of knowledge of good and evil. Fasting, or abstinence from that fruit, was the single commandment given to man in Paradise, and it remains the principal discipline through which we struggle to work out our salvation. Orthodox Christians should therefore embrace the practice of fasting with great joy and eagerness. Sadly, in the world today, quite the opposite is seen. Even some Orthodox Christians have fallen prey to materialistic consumerism, denying themselves and their children nothing that they can afford or acquire. Others complain about the fasting discipline as "outmoded," or "too strict," or "only for monastics." Yet it is clear that fasting is an essential element of the Christian Life: Christ Himself fasted and taught men to fast. It has as its goal the purification of our lives, the liberation of our souls and bodies from sin, the strengthening of our human powers of love for God and man, and the enlightening of our entire being for communion with the Blessed Trinity. The very purpose of fasting is to prepare us for, and to lead us to, eternal salvation. The Nature of Fasting First of all, blessed fasting is done in secret, without ostentation or accusation of others (c.f., Matthew 6:16, Romans 14). It is a private matter that concerns us and God, with the guidance of our spiritual father. Moreover, we must never be judgmental of others regarding their fasting. Generally speaking, by "fast" we mean that we abstain from certain foods, although there are days of strict fasting when we avoid food altogether. These include Holy Week, January 5 (the day before Theophany), August 29 (the Feast of the beheading of John the Baptist), and September 14 (the Feast of the Elevation of the Holy Cross). Unless otherwise indicated, on a fast day we do not eat the meat of, or any product from, any vertebrate. This includes all mammals and birds (beef, pork, lamb, chicken, turkey, etc.), as well as fish (shellfish are not included in this category). Animal products include lard, eggs, cheese, milk, etc. In addition to meat and fish, we also abstain from olive oil on fast days. Olive oil is a symbol of God's mercy as shown by the dove that brought an olive branch back to the Ark of Noah to indicate God's compassion on the world after the Flood. On fasting days, we set aside olive oil in anticipation of God's sign of mercy. On fast days we also abstain from wine and other alcohol beverages. Like olive oil, wine was given to man as a sign of God's mercy: "He causes the grass to grow for the cattle, and green herb for the service of men, to bring forth bread out of the earth; and wine makes the heart of man glad. To make his face cheerful with oil; and bread strengthens man's heart." (Psalm 103:14-15) When certain feast days fall on a fast day or during the fasting periods, however, olive oil and wine may be allowed because of the celebratory nature of these commemorations. Fasting Days and Fasting Seasons The Orthodox fast on all Wednesdays and Fridays throughout the year, except during the four fast-free weeks (the weeks after: the Nativity or Christmas, the Sunday of the Publican and the Pharisee, Pascha, and Pentecost). The Wednesday fast recalls the day on which Judas betrayed Jesus to the Jewish Council, and Friday commemorates the day on which our Savior died on the Cross. During the Great Fast (Great Lent) the Orthodox fast from the Monday after Cheesefare Sunday through Holy Week; until after the resurrection Liturgy on Pascha. This is the strictest fast period in the Orthodox Church; no animal products, fish, wine, or olive oil are consumed during this fast. The exceptions are that wine and olive oil may be allowed on weekends, and fish is allowed on Palm Sunday. The fast is particular limited during the first week of great Lent, as well as during Holy Week and particularly on Holy Thursday, Holy Friday, and Holy Saturday. The Apostles' Fast starts the Monday after the Sunday of All Saints (the first Sunday after Pentecost) and continues until the feast of Saints Peter and Paul (29 June). This fast is less severe than that of Great Lent, allowing fish on weekends, and on several feast days during the Fast. In addition, wine and olive oil are allowed on Tuesdays and Thursdays. The Dormition Fast is a fourteen-day fasting period, from 1 August through 14 August. Fish is allowed on the Feast of the Transfiguration (6 August), and wine and olive oil are allowed on weekends. The Nativity Fast is forty-day fast period begins on 15 November and last through 24 December. Until 20 December, fish, olive oil and wine are allowed on weekends; from 20 through 24 December, only olive oil and wine are allowed on weekends. As during the Apostles' and Dormition Fasts, wine and olive oil are also allowed on Tuesdays and Thursdays The Eucharistic Fast The Orthodox also fast Before Holy Communion, yet this practice is often misunderstood and misinterpreted. For those who receive Holy Communion frequently, the Eucharistic Fast is from after the evening meal on the day before until after the Divine Liturgy on the day of receiving the Body and Blood of Christ. The evening meal should be a modest one, not a feast or banquet, since excessive food intake causes lethargy and has a detrimental affect on the spiritual life. Following the meal, nothing is allowed until after receiving Holy Communion. It should go without saying that the evening should be spent in quiet and in prayer preparing to receive the Lord's Body and Blood. In the case of an evening Liturgy, such as the Presanctified Liturgy or the Vesperal Liturgies on the Feasts of the Nativity and the Theophany, it would be better to fast throughout the day. It may be permitted to fast from the midday meal or from a mid-morning meal until after the Liturgy. For those who receive Holy Communion infrequently, such as those who come only several times a year to the Eucharist, a more substantial fast and period of preparation is necessary. This is generally true whether the reasons for not approaching the Holy Cup are voluntary or beyond a person's control. To prepare for Communion after even a couple of months of abstinence, one should go to Holy Confession and fast for at least three days prior to the day of the Divine Liturgy. Important Considerations Regarding Fasting At all times it is essential to keep in mind that we are not under the law but under grace (c.f., Romans 6:14), and that the letter kills, but the spirit gives life (c.f., 2 Corinthians 3:6). The rules of fasting, must be taken very seriously since they are crucial to prepare us for salvation, but they are not to be interpreted legalistically, "for the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit" (Romans 14:17). In regard to the practice of fasting, personal factors must always be taken into account. For example, it has always been held that these rules of fasting should be relaxed in the case of anyone elderly or in poor health. Similarly the situation of an isolated Orthodox Christian living in the same household as non-Orthodox. or obliged to take meals in the military or in a school, has to be carefully considered. In cases of uncertainty each should seek the advice of his or her spiritual father. It should be emphasized that these fasting "rules" can be used as either a goal or as a measuring stick for the Orthodox Christian. The inability, or unwillingness, to abide by them is a gauge of our interior spiritual condition. Disregard for the customs of the Church indicates a disregard for the Lord Himself, because the Church is His Mystical Body. The inability to meet the requirements of the fast because of personal weakness is an indication that much spiritual work and progress lies ahead of us. Above all else, fasting is not an end in itself nor is it a stand-alone practice. Fasting must be coupled with prayer and almsgiving: this is one of the principal didactic themes of the Great Fast. Fasting should help us attain spiritual stamina and dispassion so that our prayer to God is more full, genuine, and honest. Fasting should help us lay aside the cares of this world and self-centeredness so that we can love our brother. Fasting, thus, is the vital prerequisite for life in Christ: to love God above all else and to love our neighbor as ourselves. It can truthfully be said that our eternal salvation rests on these three premises: fasting, prayer, and almsgiving. In all things: |