Theophan the Recluse, On prayer, Homily 1

Written by Theophan the Recluse. http://theophan.net/sttheophan/writings.html

Delivered 21 November, 1864 On the feast day of the Entrance into the Temple of the Most-holy Theoto os! " find it timely to gi#e you instruction in prayer - the main wor of the temple. $ temple is a place of prayer and arena of prayer%s de#elopment. &or us! entry into the temple is entry into a prayerful spirit. The 'ord has the indness to call our hearts (is temple! where we enter mentally and stand before (im! ascending to (im li e the fragrant smo e of incense. We are going to study how to attain this state. )athering in the temple! you pray! of course. $nd in praying here! you surely ought not abandon prayer at home. Therefore! it would be e*traneous to spea to you about our duty to pray! when you already pray. +ut " do not thin that it is e*traneous in any way to gi#e you two or three rules about how to pray! if not in the way of teaching! then simply as a reminder. The wor of prayer is the first wor in ,hristian life. "f in e#eryday affairs the saying: -li#e and learn- is true! then so much more it applies to prayer! which ne#er stops and which has no limit. 'et me recall a wise custom of the ancient (oly &athers: when greeting each other! they did not as about health or anything else! but rather about prayer! saying -(ow is your prayer.- The acti#ity of prayer was considered by them to a be a sign of the spiritual life! and they called it the breath of the spirit. "f the body has breath! it li#es/ if breathing stops! life comes to an end. 0o it is with the spirit. "f there is prayer! the soul li#es/ without prayer! there is no spiritual life. (owe#er! not e#ery act of prayer is prayer. 0tanding at home before your icons! or here in church! and #enerating them is not yet prayer! but the -e1uipment- of prayer. Reading prayers either by heart or from a boo ! or hearing someone else read them is not yet prayer! but only a tool or method for obtaining and awa ening prayer. 2rayer itself is the piercing of our hearts by pious feelings towards )od! one after another 3 feelings of humility! submission! gratitude! do*ology! forgi#eness! heart-felt prostration! bro enness! conformity to the will of )od! etc. $ll of our effort should be directed so that during our prayers! these feelings and feelings li e them should fill our souls! so that the heart would not be empty when the lips are reading the prayers! or when the ears hear and the body bows in prostrations! but that there would be some 1ualitati#e

feeling! some stri#ing toward )od. When these feelings are present! our praying is prayer! and when they are absent! it is not yet prayer. "t seems that nothing should be simpler and more natural for us than prayer and our hearts% stri#ing for )od. +ut in fact it is not always li e this for e#eryone. One must awa en and strengthen a prayerful spirit in oneself! that is one must bring up a prayerful spirit. The first means to this is to read or to hear prayers said. 2ray as you should! and you will certainly awa en and strengthen the ascent of your heart to )od and you will come into a spirit of prayer. "n our prayer boo s! there are prayers of the (oly &athers - Ephraim the 0yrian! Ma arios the Egyptian! +asil the )reat! 4ohn ,hrysostom! and other great men of prayer. +eing filled with the spirit of prayer! they were able to up that li#ing spirit into words! and handed it down to us. When one enters into these prayers with attention and effort! then that great and prayerful spirit will in turn enter into him. (e will taste the power of prayer. We must pray so that our mind and heart recei#e the content of the prayers that we read. "n this way the act of praying becomes a font of true prayer in us. " will gi#e here three #ery simple instructions: 5. always begin praying with at least a little preparation/ 6. do not pray carelessly! but with attention and feeling/ and 7. do not go on to ordinary wor immediately after prayer. E#en if prayer is common for us! it always demands preparation. What is more common for those who can read and write than reading and writing. (owe#er! sitting down to read or write! we do not immediately begin! but we calm oursel#es before beginning! at least to the point that we can read or write in a peaceful state. E#en more so preparation for the wor of prayer is necessary before praying! especially when what we ha#e been doing before praying is of a totally different nature from prayer. Thus! going to pray! in the morning or in the e#ening! stand for a moment! or sit! or wal ! and stri#e in this time to focus your thoughts! casting off from them all earthly acti#ities and ob8ects. Then call to mind the One to Whom you are praying! Who (e is and who you are! as you begin this prayerful petition to (im. &rom this! awa en in your soul the feeling of humility and re#erent awe of standing before )od in your heart. $s you stand piously before )od! all of this preparation may seem small and insignificant! but it is not small in meaning. This is the beginning of prayer and a good beginning is half the wor . (a#ing stood up in your heart! now stand before your icons! ma e a few prostrations! and begin with the usual prayers: -)lory to Thee! our )od! glory to Thee. O (ea#enly 9ing:-! and so on. ;o not read hurriedly/ pay attention to e#ery word and let the meaning of each word enter into your heart. $ccompany your words with prostrations. With this effort! the reading of prayers becomes pleasant to )od and fruit-bearing. 2ay attention to e#ery word! and let the sense of each word enter into your heart/ understand what you are reading and feel what you are understanding. <o other rules are necessary. These two 3 understanding and feeling 3 ha#e the effect of ma ing prayer fitting! and fruitful. &or e*ample! you read: -cleanse us from e#ery stain- - feel your stain! desire cleanliness! and as it from the 'ord with hope. =ou read: -forgi#e us our debts as we forgi#e our debtors- - forgi#e all in your soul! and ha#ing forgi#en e#eryone e#erything in your heart! as for forgi#eness for yourself from the 'ord. =ou read: -Thy will be done- - completely gi#e up your own will to the 'ord in your heart! and honestly be

prepared to meet e#erything that the 'ord is well-pleased to send to to you with a good heart. "f you read each #erse of your prayers in this way! then you will be truly praying. "n order to facilitate the de#elopment of true prayer! ta e these steps: 5> eep a prayer rule according to the blessing of your spiritual father - not more than you can read unhurriedly on a normal day/ 6> before you pray! in your free time become familiar with the prayer in your rule! fully ta e in each word and feel it! so that you would now in ad#ance what should be in your soul as you read. "t will be e#en better if you learn the prayers by heart. When you do this! then all of your prayers will be easy for you to remember and feel. There is only one final difficulty: your thoughts will always stray to other sub8ects! therefore: 7> you must struggle to eep your attention focused on the words of your prayer! nowing in ad#ance that your mind will wander. When your mind does wander during prayer! bring it bac . When it wanders again! bring it bac again. Each and e#ery time that you read a prayer while your thoughts are wandering ?and conse1uently you read it without attention and feeling!> then do not fail to read it again. E#en if your mind wanders se#eral times in the same place! read it again and again until you read it all the way through with understanding and feeling. "n this way! you will o#ercome this difficulty so that the ne*t time! perhaps! it will not come up again! or if it does return! it will be wea er. This is how one must act when the mind wanders. On the other hand it may happen that a particular word or phrase might act so strongly on the soul! that the soul no longer wants to continue with the prayer! and e#en though the lips continue praying! the mind eeps wandering bac to that place which first acted on it. "n this case: @> stop! do not read further! but stand with attention and feeling in that place! and use the prayer in that place and the feelings engendered by it to feed your soul. ;o not hurry to get yourself out of this state. "f time cannot wait! it is better to lea#e your rule unfinished than to disturb this prayerful state. Maybe this feeling will stay with you all day li e your guardian $ngelA This sort of grace-filled action on the soul during prayer means that the spirit of prayer is becoming internaliBed! and conse1uently! maintaining this state is the most hopeful means of raising up and strengthening a spirit of prayer in your heart. &inally! when you finish your prayers! do not immediately go off to any sort of wor ! but remain and thin at least a little about what you ha#e 8ust finished and what now lies before you. "f some feeling was gi#en to you during prayer! eep it after you pray. "f you completed your prayer rule in the true spirit of prayer! then you will not wish to 1uic ly go about other wor / this is a property of prayer. Thus our ancestors said when they returned from ,onstantinople: -he who has tasted sweet things does not desire bitter things-. 0o it is with each person who has prayed well during his prayers. One should recogniBe that tasting this sweetness of prayer is the #ery goal of praying! and if praying leads to a prayerful spirit! then it is e*actly through such a tasting. "f you will follow these few rules! then you will 1uic ly see the fruit of prayerful labor. $nd he who fulfills them already without this instruction! of course! is already tasting this fruit. $ll praying lea#es prayer in the soul - continual prayer in this manner gi#es it root! and patience in this wor establishes a prayerful spirit. May )od grant this to you by the prayers of our $ll-pure Mistress! the Theoto osA " ha#e gi#en you initial basic instruction in the ways of raising up in yoursel#es a prayerful spirit! that is! how to pray in a way appropriate to the meaning of prayer - at

home in the morning and the e#ening! and here in the temple. +ut this is not yet e#erything. Tomorrow! if )od helps! " will teach you a second method. $men.
Translated from the Russian by Re#. &r. Michael #an Opstall 3 4anuary 6CCD

Theophan the Recluse, On prayer, Homily 2

Written by Theophan the Recluse.

Delivered 22 November, 1864 =esterday " showed you one method of establishing a prayerful spirit in yoursel#es Esee homily 5F! namely! how to pray in a way which corresponds to the meaning of the prayers. +ut this is only the beginning of the art ?science> of prayer and it is necessary to go further. ,onsider the study of language! for e*ample. &irst one studies words and phrases from boo s. +ut this is not sufficient! one must go further! and truly reach the point where he can correctly form phrases in the gi#en language without the aid of the te*tboo . "t is the same in the wor of prayer. We get used to praying with prayer boo s! praying using prepared prayers gi#en to us by the 'ord and the (oly &athers who were successful in prayer. +ut we should not stop at that! we need to continue on! and ha#ing accustomed oursel#es to ma ing petition to )od for help with our minds and hearts! we must attempt to ascend to (im. We must stri#e to reach the point where our soul by itself begins spea ing! so to spea ! in a prayerful con#ersation with )od and by itself ascends to (im and opens itself to (im and confesses what is in it and what it desires. The soul must be taught how to ascend to )od and open itself to (im. " will briefly instruct you how one should proceed in order to succeed in this art. The s ill of praying with piety! attention! and feeling according to a prayer boo itself leads to this higher le#el. "n the same way that water flows out of a bowl that is o#erfilled! so the soul which is filled with holy feelings by prayer begins by itself to spill out its prayer to )od. +ut when pursuing this goal! there are particular steps which each person on this path must ta e. Why is it! you as ! that one can pray for so many years with a prayer boo ! and still not ha#e prayer in his heart. " thin the reason is that people only spend a little time lifting themsel#es up to )od when they complete their prayer rule! and in other times! they do not remember )od. &or e*ample! they finish their morning prayers! and thin that their relation to )od is fulfilled by them/ then the whole day passes in wor ! and such a person does not attend to )od. Then in the e#ening! the thought returns to him that he must 1uic ly stand at prayer and complete his e#ening rule. "n this case! it happens that e#en if the 'ord grants a person spiritual feelings at the time of the morning prayer! the bustle and business of the day drowns them out. $s a result! it happens that one does not often feel li e praying! and cannot get control of himself e#en to soften his heart a little bit. "n such an atmosphere! prayer de#elops and ripens poorly. This problem ?is it not

ubi1uitous.> needs to be corrected! that is! one must ensure that the soul does not only ma e petition to )od when standing in prayer! but during the whole day! as much as possible! one must unceasingly ascend to (im and remain with (im. "n order to begin this tas ! one must first! during the course of the day! cry out to )od more often! e#en if only with a few words! according to need and the wor of the day. +eginning anything! for e*ample! say -+less! O 'ordA- When you finish something! say! -)lory to Thee! O 'ord-! and not only with your lips! but with feeling in your heart. "f passions arise! say! -0a#e me! O 'ord! " am perishing.- "f the dar ness of disturbing thoughts comes up! cry out: -'ead my soul out of prison.- "f dishonest deeds present themsel#es and sin leads you to them! pray! -0et me! O 'ord! in the way-! or -do not gi#e up my feet to stumbling.- "f sin ta es hold of you and leads you to despair! cry out with the #oice of the publican! -)od! be merciful to me! a sinner.- ;o this in e#ery circumstance! or simply say often! -'ord! ha#e mercy-! -Most (oly Theoto os sa#e usG! -(oly $ngel! my guardian! protect me-! or other such words. 0ay such prayers as often as possible! always ma ing the effort for them come from your heart! as if s1ueeBed out of it. When we do this! we will fre1uently ascend to )od in our hearts! ma ing fre1uent petitions and prayers. 0uch increased fre1uency will bring about the habit of mental con#ersation with )od. +ut in order for the soul to begin crying out in this way! one must first teach the soul to ascribe e#erything to the glory of )od! all of its wor s! whether great and small. This is the second way of teaching the soul to turn to )od more often during the day! for if we apply oursel#es to fulfill the apostolic commandment! that is! do all things for the glory of )od! e#en -if we eat or drin - ?HbibleI5 ,or 5C.75H/bibleI>! then we will ceaselessly remember )od in all that we do. Our remembrance of )od will be accomplished not simply! but with care! so that in no case we would act wrongly and offend )od by any deed. This will help us to turn to )od with fear! prayerfully as ing for help and understanding. 0ince we are almost always doing something! we will always be turning to )od in prayer. ,onse1uently! the art of raising up the heart in unceasing prayer to )od will de#elop within our souls. "n order for the soul to do all things as they should be done! that is to the glory of )od! one must prepare from the early morning! from the #ery beginning of the day! before -a man goes forth unto his wor ! and unto his labors until e#ening- ?HbibleI2s. 5C7H/bibleI>. This inclination leads to the contemplation of )od! and this the third way of teaching the soul to turn fre1uently to )od. ,ontemplation of )od is the pious reflection on di#ine properties and actions! and about our necessary response to them. "t means to reflect on )od%s goodness! righteous 8udgment! wisdom! omnipotence! omnipresence! nowledge of all things! about creation and industry! about the wor ing of 0al#ation in our 'ord 4esus ,hrist! about grace and the word of )od! about the holy mysteries and about the 9ingdom of (ea#en. "f you start to reflect on any one of these things! your soul will immediately be filled with pious feeling toward )od. ,onsider! for e*ample! the goodness of )od! and you will see that you are surrounded by )od%s mercies! both physical and spiritual! and that you would ha#e to be a stone not to fall down before )od pouring out feelings of than sgi#ing. ,onsider the omnipresence of )od! and you will understand that you are always before )od! and )od is before you! and thus you cannot a#oid being filled with pious fear. ,onsider the nowledge )od has of all things! and you will realiBe! that nothing inside of you is hidden from the eye of )od! and will set yourself to be strictly attenti#e to the mo#ements of your heart and

mind! in order not to offend the all-seeing )od in any way. ,onsider the righteousness of )od! and you will belie#e that not one e#il deed remains unpunished. $s a result you will firmly set yourself to cleansing all of your sins in a heartfelt way before )od with bro enness and repentance. Thus! whate#er property or action of )od on which you reflect! that reflection will fill your soul with pious feelings and inclinations towards )od. "t will align all of your human substance towards )od! and it is therefore the most direct means of teaching the soul to ascend to )od. The most useful and comfortable time for this is morning! when the soul is not yet burdened with many worries and wor issues. 0pecifically! the best time is after morning prayers. &inish your prayers! sit down! and with thoughts cleansed by prayer! begin to thin now about one di#ine aspect! and tomorrow about another! and incline your soul to this aspect. -,ome-! says 0t. ;imitri of Rosto#! -come! holy contemplation of )od! and let us immerse oursel#es in contemplation of the great wor s of )od-! and he passed mentally through the wor s of pro#idence and creation! or the miracles of our 'ord and 0a#ior! or (is sufferings! or something else! and warmed up his heart! and began to pour out his soul in prayer. E#eryone can do the same. The wor is small/ one only needs desire and resol#e! but the fruits are many. (ere are three means! other than the prayer rule! by which one can teach the soul to ascend prayerfully to )od: first! dedicate some time in the morning to the contemplation of )od/ second! turn e#ery action to the glory of )od! and third! often turn to )od with short prayers. When contemplation of )od goes well in the morning! it lea#es a deep inclination toward thin ing about )od. Thin ing about )od ma es the soul carefully order all of its actions! interior and e*terior! and turn them to the glory of )od. $t the same time! this sets up a state in the soul that it often will be mo#ed by prayerful cries to )od. These three: contemplation of )od! doing all to the glory of )od! and fre1uent short prayers are the most acti#e weapons of mental prayer and prayer of the heart. Each of them raises the soul to )od. (e who decides to practice these 1uic ly attains the habit of ascending to )od in his heart. The labor put into these leads to the heights. The higher one ascends on a mountain! the freer and easier he breathes. Thus it is also here: the more one does these e*ercises! the higher his soul ascends! and the higher the soul ascends! the more freely prayer can act in it. Our soul by nature is the abode of the higher di#ine world. Our soul should always be in this world by thoughts and feelings of the heart. +ut the baggage of worldly thoughts and passions leads and pulls the soul down. These methods separate the soul little by little from the earth! and then completely pull it away. When they ha#e completely pulled the soul from the earth! then the soul li#es in its own region! and will happily li#e on high. (ere in heart and mind! and later in actual substance it will be #ouchsafed to be before the face of )od in the choirs of the angels and the saints. May )od grant this to all of you through his grace. $men.
Translated from the Russian by Re#. &r. Michael #an Opstall 3 4anuary 6CCD

Theophan the Recluse, On prayer, Homily 3

Written by Theophan the Recluse.

Delivered 29 November, 1864 " ha#e e*plained to you briefly two aspects or two le#els of prayer! namely: prayer which is read! when we pray to )od with the prayers of others! and one%s mental prayer! where we ascend mentally to )od through contemplation of )od! dedicating all to )od! and often crying out to (im from our hearts.HfootnoteI0ee the pre#ious two homilies in this series: homily 5 and homily 6.H/footnoteI +ut this is still not all. There is a third aspect or le#el of prayer! which ma es up true prayer! and for which the first two aspects are only preparation. This is the unceasing turning of the mind and heart to )od! accompanied by interior warmth or burning of the spirit. This is the limit to which prayer should aspire! and the goal which e#ery prayerful laborer should ha#e in mind! so that he does not wor uselessly in the wor of prayer. Remember how the Word of )od tal s about prayer: -+e #igilant and pray!- says the 'ord ?HbibleIMatt 6J.@5H/bibleI>. -+e sober and bold!- teaches the apostle 2eter ?HbibleI5 2et K.LH/bibleI>. -+e patient in prayer! and be bold in it- ?HbibleI,ol @.6H/bibleI>. -2ray without ceasing- ?HbibleI5 Thess K.5DH/bibleI>. -2ray with all prayer and petition at all times in the spirit- ?HbibleIEph J.5LH/bibleI>! the apostle 2aul commands! e*plaining in other places the reason to be this way. -+ecause-! he says! -our life is hidden with ,hrist in )od! and because the 0pirit of )od li#es in us! in which we cry! %$bba! &ather%.- ?HbibleI5 ,or 7.5JH/bibleI> &rom these instructions and commands it is impossible not to see that prayer is not something done once! and in an interrupted way! but is a state of the spirit! constant and unceasing! 8ust li e our breathing and heartbeat. " will e*plain this to you by e*amples. The sun is in the middle! and all of our planets go around it! all are drawn in toward it! and all turn some side of themsel#es towards it. What the sun is in the material world! )od is in the spiritual world - the rational sun. +ring your thoughts to hea#en! and what will you see there. $ngels! who! according to the word of the 'ord! e#er see the face of their hea#enly &ather. $ll bodiless spirits and all saints in hea#en and turned towards )od! all direct their mental eyes toward (im! and do not wish to turn away from (im! because of the ineffable blessedness which flows from this #ision of the face of )od. +ut what the $ngels and saints do in the hea#ens! we should learn to do on earth: get used to the angelic! unceasing standing before )od in our hearts. Only he who reaches this state is a true man of prayer. (ow can we attain this great good thing.

" will answer this briefly as follows: one must labor in prayer without hesitation! Bealously! hopefully! trying to obtain a burning spirit through sober attention to )od! as if it were the promised land. Wor in prayer! and praying about e#erything! pray e#en more about this limit of prayer - a burning spirit - and you will truly attain that which you see . We are assured of this by 0t. Ma arios of Egypt! who labored and tasted the fruit of prayer. -"f-! he says! -you do not ha#e prayer! wor at prayer! and the 'ord! seeing your labor! and seeing how you are patient in the labor and wholeheartedly desire this good thing! will grant you this prayer ?Conversation 5M>-. The labor has this as its only end. When the fire is indled! about which the 'ord spea s: -" ha#e come to bring fire upon the earth! and what is it to Me if it were already indled.- ?HbibleI'u e 56.@MH/bibleI> - then the wor comes to an end. 2rayer becomes easier and freer. ;o not thin that we are tal ing about something #ery lofty which is an unattainable state for li#ing people. <o. "t truly is a lofty state! but attainable by all. ;oes not e#eryone at some time feel warmth in their hearts in prayer! when the soul separates itself from all things and deeply enters into itself and prays hotly to )od. This mo#ement of the prayerful spirit! although it was once only temporary! must be made into a constant state! and it will reach the limits of prayer. The means to this! as " ha#e said! is the wor of prayer. When one rubs two stic s together! they warm up and catch fire. 0imilarly! when the soul is rubbed in the wor of prayer! it e#entually leads to prayerful fire. The wor of prayer consists of a proper completion of the two types of prayer of which " ha#e already spo en! namely - pious! attenti#e! and feeling completion of our usual prayers! and then training of the soul to fre1uently ascend to )od through di#ine contemplation! turning of all things to the glory of )od! and fre1uent crying to )od from the heart. We pray in the morning and the e#ening: there is a great distance between them. "f we only turn to )od at these times! then e#en if we pray whole-heartedly! during the day or night! e#erything will fall apart! and when it is time again to pray! the soul will feel cold and empty! as before. One can pray again whole-heartedly! but if you become cold and fall apart again! what use is it. This is 8ust building and destroying! building and destroying/ it is only labor. "f now we resol#e not only to pray with attention and feeling in the morning and the e#ening! but also to spend e#ery day in contemplation of )od! doing all things to the glory of )od! and fre1uently calling to )od from our hearts with short words of prayer! then this long period between morning and e#ening prayers and from e#ening to morning prayers will be filled with fre1uent turnings to )od and pure prayerful actions. $lthough this prayer is not yet unceasing! it is still prayer repeated #ery fre1uently! and the more often it is repeated! the closer it comes to being constant. $ll of this wor is towards this final and necessary goal. &or if we resol#e to do this wor e#ery day! without fail! without hesitation! loo ! what will become of our souls. The fear of )od is born from di#ine contemplation. &or the fear of )od is in and of itself the attainment of pious thought and the perception of )od%s eternal perfection and action. &rom turning all of our wor s to the glory of )od! we obtain a constant remembrance of )od! or in other words! wal ing before )od. Wal ing before )od consists of doing nothing without remembering that you are in the presence of )od. &inally! from fre1uent calling out to )od! or from fre1uent pious mo#ements toward )od in our hearts we will constantly call upon the name of )od with warmth and lo#e. When these three things: the fear of )od! the remembrance of )od! or wal ing before )od! and this turning of the heart toward )od with lo#e ?lo#ing repetition of the sweet

name of the 'ord in the heart> then certainly the spiritual fire of which " spo e earlier will catch in the heart! and it will bring with it profound peace! constant sobriety! and li#ing boldness. $t that point! a man enters into that state where he needs no longer to desire anything greater or unnecessary on earth! and which is truly the beginning of the blessed state which awaits all in the future. (ere! in fact! that which the apostle said is fulfilled: -our life is hidden with ,hrist in )od- ?HbibleI,ol 7.7H/bibleI>. $dd these three things to your prayerful wor . They are at the same time the reward for labor and the ey to the hidden temple of the 9ingdom of (ea#en. (a#ing opened the doors! go inside! approach the foot of the throne of )od and you will be #ouchsafed a good word and an embrace from the hea#enly &ather! and from the depth of your being you will say: -O 'ord! O 'ordA Who is li e Thee.- 2ray about this in your wor of prayer! and let each one cry out! -when will " come and appear before Thy face! O 'ord. My face has sought Thee/ " see ! O 'ord! Thy face." will briefly answer him who wants to now how these three things: fear of )od! remembrance of )od! and this lo#ing! constant calling on the name of )od! are perfected: begin to see them! and the wor itself will teach you how to find its perfection. (old to only one law: cast aside e#erything that gets in the way of these things! and earnestly see out that which aids them. The wor itself will teach you how to tell which things are which. " add to this only the following instruction: When you begin to be contained in your heart as you are contained in your body! surrounded by warmth on all sides! or when you begin to conduct yourself as you conduct yourself around some important person! that is! with fear and attention so that you would not offend him! regardless of your desire to wal and act freely! or if you see! that your soul is beginning to remain with the 'ord as a wife with her belo#ed husband! then now! that the Nisitor of our souls is near! at the doors! and (e will enter in and feast with you within yourself. $nd these few signs! " thin ! are enough for Bealous see ers. $ll of this is said only with the goal that those of you who pray wholeheartedly would now the limit of prayer! and ha#ing wor ed only a little and obtained only a little you would not thin that you ha#e obtained e#erything. ;o not wea en your labor because of this! and thus put a limit on your further progress in the steps of prayer. 4ust as mar ers are placed on the sides of large roads so that those passing by them would now how far they ha#e gone and how far remains! so in the spiritual life there are certain signs which indicate the degree of perfection of a life! which are also there! so that those who are Bealous for perfection do not stop halfway and depri#e themsel#es of the fruits of their labor! because they now how far they ha#e come and how far remains to go. The fruit may be only a few turns away. " conclude my word with the serious prayer! that the 'ord would gi#e you reason in all things! that you may become a perfect man! in the measure of the age of the fullness of ,hrist. $men. Hfootnotes/I
Translated from the Russian by Re#. &r. Michael #an Opstall 3 4anuary 6CCD

Theophan the Recluse, On prayer, Homily 4

Written by Theophan the Recluse.

Delivered 20 December, 1864 Three times " ha#e spo en to you about prayerHfootnoteI0ee the preceding homilies: 5! 6! and 7.H/footnoteI: about how to read prayers with attention! about how to ascend to )od mentally and in your heart! and how to stand constantly before )od with a burning spirit. The 'ord instructed us in #arious degrees and types of prayer! so that each! according to his strength! could be a parta er in the goodness of prayer. &or the wor of prayer is a great wor . "t is! as " ha#e said! the testimony of the spiritual life! and also the food of the spiritual life. Therefore one must wor towards perfection in prayer more than all other things. " ha#e reminded you how to succeed in each type of prayer. <ow " want to remind you! as a warning! that it is difficult! if not impossible! to succeed in prayer! if we do not at the same time wor on other #irtues. "f we compare prayer to a perfume! and the soul to a bottle for perfume! then we will understand that as perfume does not eep its fragrance in a container full of holes! also the soul cannot continue to pray if there is a lac of #irtue. "f we compare someone who prays to the whole body! then we see the following lesson: as it is impossible for a man without legs to wal ! e#en if the rest of his body is healthy! so it is impossible to approach )od! or reach )od in prayer! without acti#e #irtue. 'oo in the apostolic teachings! and you will see that in them prayer does not stand alone! but together with a whole host of #irtues. &or e*ample! the apostle 2aul arms a ,hristian in spiritual battle and dresses him in the full armor of )od. 'oo at what this is: The belt is truth! the armor is righteousness! the shoes are the gospel of peace! the shield is faith! the helmet is hope! the sword is the word of )od ?HbibleIEph J.5@-5DH/bibleI>. 0uch weaponsA $fter all of this he places his warrior in prayer as if in some sort of fortress: -pray at all times in the spirit with all sorts of prayer and petition- ?HbibleIEph J.5LH/bibleI>. "t is! of course! possible for prayer alone to defeat all enemies! but in order to be strong in prayer! one must be successful in faith! hope! truth! righteousness! and all the rest. "n another place! the same apostle adorns the soul with bridal clothing as the bride of ,hrist! saying! -2ut on therefore! as the elect of )od! holy and belo#ed! bowels of mercies! indness! humbleness of mind! mee ness! longsuffering/ &orbearing one another! and forgi#ing one another! if any man ha#e a 1uarrel against any: e#en as ,hrist forga#e you! so also do ye. $nd abo#e all these things put on charity! which is the bond of perfection. $nd let the peace of )od rule in your hearts! to the which also ye are called in one body/ and be ye than ful. 'et the word of ,hrist dwell in you richly in

all wisdom/ teaching and admonishing one another in psalms and hymns and spiritual songs! singing with grace in your hearts to the 'ord- ?HbibleI,ol 7.56-5JH/bibleI>. "n many other places in the word of )od! prayer is bound up tightly with all the other #irtues! as their 1ueen! after which they all stri#e! and which draws all of them after itself! or e#en better! as their fragrant flower. $s it is necessary for a flower to be co#ered with lea#es as well as ha#ing a stem! branches and root! in order to attract attention! it is also necessary for prayer to be accompanied by other good spiritual inclinations and labors in order to blossom li e a flower in the soul/ faith is the root! acti#e lo#e is li e a stem and branches! and labors of a spiritual-physical nature are li e lea#es. When such a holy tree is planted in the soul! then in the morning! and in the e#ening! and during the course of the day! according to its state! the flowers of prayer will freely blossom and fill all of our inner chambers with fragrance. " remind you of all of this! so that no one would thin : -" labor in prayer! and that is enough-. <o - one must wor and be Bealous for all things together! both praying and wor ing at all the #irtues. "t is true that it is impossible to succeed in #irtues without prayer! but it is also necessary to wor at the #irtues while praying! so that the prayer can show its cooperation in these #irtues. "n order to succeed in prayer! one must pray! but the labor of prayer should be used as the means to #irtues. One must be concerned about all things! and always stri#e to be on the right side. The same thing happens in a cloc . $ cloc wor s properly and shows the correct time only when all of the gears and other parts inside are complete and in their correct place! and 8oined together properly. This is the same in our inner spiritual mechanism: the stri#ing of the soul will be true li e an arrow! directed straight toward )od! when all other parts of the soul are whole and are established in their correct places! so to spea ! put in place by #irtue. " will teach you what sort of #irtues should surround your prayer! or what sort of prayerful! #irtuous life a ,hristian should plant in himself! not in my own words! but in the words of the holy hierarch ;imitri of Rosto#! who briefly lists these things in the following instructions ?from Christian Spiritual Instruction! part 5! p. 6LL>: 5. When you wa e up! let your first thought be about )od! your first word be a prayer to )od your creator and eeper of your life! Who is always able to gi#e life or destroy it! who can stri e with illness and heal! and who can sa#e or destroy. 6. +ow and gi#e than s to )od Who raised you from sleep! and Who did not allow you to perish in your sins! but with long-suffering awaited your repentance. 7. Ma e a start for better things! saying with the 2salmist: -" said! now " ha#e made a beginning- ?HbibleI2s. DJ.55H/bibleI> &or no one completes the path to hea#en e*cept he who ma es a good beginning e#eryday. @. &rom the morning pray li e the 0eraphim! act li e the ,herubim! and be surrounded with angels. K. ;o not waste time any longer. ;o only those things which are necessary. J. "n all deeds and words! eep your mind in )od/ do not write anything in your mind e*cept ,hrist! and let no image touch your pure heart e*cept the pure image of ,hrist our )od and 0a#ior.

D. $wa en yourself to the lo#e of )od in all things! whene#er you are able! especially say to yourself with the 2salmist: -in my meditation a fire was indled- ?HbibleI2s. 7L.@H/bibleI>. L. =ou desire to lo#e )od! Whose #isitation you always see and gaBe upon with your interior eyes! therefore turn away from all e#il deeds! words! and thoughts. ;o! say! and thin all things honorably! humbly! and with the fear of a son. M. 'et mee ness with praise and humility with honor be together. 5C. 'et your words be 1uiet! humble! honorable! and useful. 'et silence decide the words that you say. &rom henceforth! let no empty or rotten word escape your lips. 55. "f something funny happens! allow yourself only a smile! and this not often. 56. =ou will fall into prodigality through anger! wrath! and arguing: eep yourself moderate in anger. 57. $lways obser#e moderation in eating and drin ing. 5@. +e condescending in all things! and )od will bless you! and people will praise you. 5K. =ou must pray about your death! which is the end of all things. 0ee what sort of wonderful life is taught to the praying ,hristian. "t is true that in one place we ha#e spo en more about prayer! that is! of mental and heart-felt turning to )od! but in another place! other #irtues ha#e been mentioned! and yet without all of them together! it is impossible to get a foothold in prayer. 'et e#eryone stri#e in nowledge: standing in prayer and e*ercising is according to your instruction. (ow can you stand to pray if you are weighed down with intemperance! or carried away with anger! or if you do not stand in peace! or you are distracted by wor and lac of attention and so on. "f we are to a#oid these things! then we are to stri#e to attain the opposite: that is! #irtue. &or this reason! 0t. 4ohn of the 'adder spea s of prayer! saying that it is the mother and the daughter of #irtues. (earing this! some might say! -what great demandsA What a hea#y burdenA Where can " e#er find time and the strength.- +ut be strong! brethrenA Nery little is necessary! and one must only ta e up one thing: Beal for )od and sal#ation in (im in your soul. +y its nature! the soul has much good in it and it is only misdirected into all e#il things. $s soon as Beal for sal#ation and the pleasing of )od is born in one%s soul! all of the goodness gathers around this Beal! and immediately no small amount of good appears in the soul. Then Beal! strengthened by the grace of )od! with the help of this initial good! begins to find more goodness! and enriches itself with it! and all begins to grow by degrees. Oeal itself has the beginnings of prayer already. "t is fed at first by natural #irtue! and then begins to feed on the wor s of #irtue that it engendered! and grows and becomes strong! and blossoms and begins to sing and hymn )od with a harmonious and prayerful song in the heart. May the 'ord help you succeed in this. $men.

Hfootnotes/I
Translated from the Russian by Re#. &r. Michael #an Opstall 3 4anuary 6CCD