Have you ever been deprived of something on which you most depend? Perhaps your health or your physical abilities have been compromised. Perhaps you have lost a job or financial security. Maybe you are disconnected from your spouse, friends or family. Or perhaps you just feel emotionally disconnected from God.
Regardless of what certain ‘prosperity Gospel’ preachers might tell you, there is nothing wrong with you. You aren’t being punished for some unspecified crime. You are not suffering because you are ‘unclean’ in some way. God is not shunning you. You have not taken a wrong turn in your spiritual journey.
On the contrary, such debilitating experiences are not only par for the course in our spiritual journey, they are the very conditions in which we grow and deepen our knowledge of God. If you are feeling deprived materially, physically, emotionally, psychologically or spiritually, you stand in good company.
Consider, for instance, the people of Israel. According to the Old Testament Scriptures, God took Israel out of Egypt, where they were enslaved but relatively comfortable, and brought them into the wilderness, where they wandered for forty years with no established dwelling place, with nothing to eat or drink, other than what God miraculously provided for them. In addition to these material deprivations, they suffered illness and death, saw friends and family perish, and endured God’s wrath at their faithlessness and disobedience.
In the Orthodox Christian interpretation, the Old Testament narratives are ultimately a prophecy of the Person of Jesus Christ. In a personal fulfillment of Israel’s collective exile, Jesus is taken as an infant into Egypt. Later, he enters the desert, where he is tempted and fed by angels. His ministry begins and is mostly directed at those who live “beyond the Jordan” (Matthew 4:25 and elsewhere), which in scriptural geography symbolizes the wilderness from which Israel came before it entered the Promised Land. Finally, Jesus is crucified outside the walls of Jerusalem, which the New Testament writer to the Hebrews likens to the wilderness “outside the camp” of Israel. (Hebrews 13:11-14)
Jesus’ experience of human life as a wilderness is crucial to the Christian confession that he “emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.” (Phil. 2:7-8) Only in the condition of utter humility, utter emptiness, utter brokenness, stripped of all human power and aid, could God’s power full shine forth in him. Only by being crucified as a criminal outside the camp could He be exalted on the third day and receive “the name which is above every name,” the Son of God to whom all authority in heaven and on earth is given. (See Phil. 2:9 and Matt. 28:18)
What does this mean for us? Simply that, for Christians at least, the wilderness experience is central to our encounter with God. When we are stripped of dependence on human aid, whether that involves losing our physical health or material resources, or being deprived of emotional or psychological or spiritual convictions in our hearts and minds, we are embarking on nothing less important and significant than the journey to the Cross of Christ, where the power and glory of God shines forth most brightly.
Of course, knowing that being “united with him in a death like his, we shall certainly be united with him in a resurrection like his,” (Romans 6:5) does not in any way alleviate the physical pain of an illness, the uncertainty of unemployment, or the agony of family division and conflict. Regardless of what we know to be true in our minds, when we find ourselves in the thick of our wilderness sufferings, we cannot help but cry out with the Psalmist, “O LORD, why do You cast me off? Why do You hide Your face from me?” (Psalm 88:14)
Faced with such circumstances, I have often recalled the words of the poet T.S. Eliot: “I have lost sight, smell, hearing, taste and touch; how can I use them for your closer contact?” Notice to whom the poet addresses his question. In the wilderness, I am stripped of every support and help, including my own ability to reason out and comprehend why this is happening to me. My only option is to throw myself outward to a Power greater than myself, who alone can show forth the light in my darkness, the resurrection in my crucifixion. All I can do is ask Him the questions, and wait for Him to show the answers.
Those answers may be slow in coming (often they come only years in retrospect) and are often couched in unexpected and surprising terms. For this wanderer in the spiritual wilderness, however, they have always come in the end.
If you stand in the wilderness of your life today, devoid of all other earthly help, you stand on the front line of the spiritual battle, for you have come the place where you can truly encounter the One who will lead you “through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there [is] no water… that he might humble you and test you, to do you good in the end.” (Deut. 8:15-16)
Saturday, August 29, 2009
Friday, August 28, 2009
Prayer for Relief of a Troubled Soul
Relieve me Lord Jesus Christ
From the desire to be appreciated
From the desire to be desired
From the desire to be pitied
From the desire to be preferred
From the desire to be influential
From the desire to be applauded
From the desire to be dominant
Relieve me Lord Jesus Christ
From the fear of being humiliated
From the fear of being scorned
From the fear of being persecuted
From the fear of being slandered
From the fear of being forgotten
From the fear of being treated unjustly
From the fear of suspicion
From the desire to be appreciated
From the desire to be desired
From the desire to be pitied
From the desire to be preferred
From the desire to be influential
From the desire to be applauded
From the desire to be dominant
Relieve me Lord Jesus Christ
From the fear of being humiliated
From the fear of being scorned
From the fear of being persecuted
From the fear of being slandered
From the fear of being forgotten
From the fear of being treated unjustly
From the fear of suspicion
Wednesday, August 26, 2009
Archdiocesan Assembly 2010!
The next Assembly of the Archdiocese of Canada is coming in 2010! This major event, held every three years, is an opportunity for the churches of the Archdiocese of Canada (OCA) to gather to conduct business, worship together and enjoy numerous opportunities for fellowship and education.
This year, the Assembly will be held in Victoria on July 26-30. Affordable accommodation for families (including four bedroom apartments) has been reserved for attendees at the University of Victoria.
In addition to this event, a number of other Victoria events are happening around this time, including the Luminara festival on July 24th, the Symphony splash on August 2nd, and the BC Day long weekend.
If you are thinking about next year's vacation, consider combining your family time with the Archdiocesan Assembly. For more information, visit the Assembly's web site at www.orthodoxassembly.ca
Thursday, August 20, 2009
The Dark Christ
A few nights ago, I watched for the second time Christopher Nolan’s The Dark Knight. I had seen the movie in the theatre and was impressed, but the second viewing sealed it for me. The Dark Knight now stands on my list of all-time great films, with movies such as Star Wars (the original trilogy) and The Shawshank Redemption.
This seems like an odd statement to make about a film based on a cartoon superhero. However, The Dark Knight is indeed a great film precisely because it transcends the requirements and expectations of the superhero genre in order to explore a thematic realm that I can only describe as profoundly spiritual.
Superhero stories have always possessed the potential to retell spiritual stories. The best of them (the first Superman movie, for example, or Spiderman 2) clearly reveal the spiritual symbolism implicit in the superhero genre as a whole—that transcendent beings exist to save us from evil forces that seek to destroy the world.
The Dark Knight goes one step further. Not merely content to retell the metaphor of superhero-as-saviour, Nolan’s film explores with unnerving clarity the spiritual realities that underpin our entire civilization, realities on which we depend for our very survival—whether we acknowledge that dependence or not.
Although this article is not intended as a movie review, some recap is necessary. Gotham city is under threat once more, this time from the Joker, a psychotic maniac backed by a small army of equally psychotic thugs. The Joker appeared in the first Batman movie, played by Jack Nicholson as a theatrical showman whose diabolical purposes, though twisted, are driven by base greed and the need for revenge.
Nolan’s version of the Joker is nothing like the Nicholson character. Brilliantly performed by the late Heath Ledger, the Joker in The Dark Knight has no rational purpose. “Do I look like a man with a plan?” he asks at one point. The answer is a resounding no. As Bruce Wayne’s butler Alfred remarks early on, “Some men just like to watch the world burn.” The Joker is just that: an irrational force of chaos and destruction. He is not motivated by greed, revenge or any other material consideration. He exists simply to ruin that which is good, to bring to nothing our best laid plans, to disorder the order of the world.
Watching the film with Christian eyes, I could not help but recall Saint Paul’s words to the Romans: “I do not do the good I want, but the evil I do not want is what I do.” (Romans 7:18-19) As a diabolical agent seeking to subvert and sabotage humanity’s best intentions, the Joker embodies a fundamental demonic spiritual force lurking in the human heart, whose only purpose is to tear down, destroy and watch the world burn.
Against this satanic force, the film pits Harvey Dent, Gotham’s District Attorney. Dent is described as a ‘white knight’: a noble man with the best will and intentions. Tirelessly crusading for justice, he symbolizes all of Gotham’s hopes, which are the hopes of every civilization: that law and order and peace are possible and will prevail. However, when personal tragedy (instigated by the Joker) befalls him, Dent proves as fallible as anyone else, degenerating into the bitter and twisted Two-Face.
The film’s point seems clear: human civilization cannot survive on the strength of its best intentions and noble efforts. Humanism—the belief in humanity’s innate will to accomplish good—is not enough. Even at its best, the human race will always sabotage itself, because it is subject to the destructive force of the Joker. Our lament will always echo Saint Paul: “I can will what is right, but I cannot do it.”
In the end, Harvey Dent’s reputation is preserved, but only through a public cover-up to bolster the faith and hope of the people of Gotham. Real salvation, however, lies elsewhere, in the person of Batman himself.
Here, in my opinion, is where the film really soars: Batman willingly agrees to be blamed for Harvey Dent’s crimes, and by implication, the crimes of all Gotham. In the closing scene he declares, “You’ll hunt me. You’ll condemn me, set the dogs on me, because it’s what needs to happen…” Commissioner Gordon, who witnesses this self-sacrifice, explains that Batman must be hunted because “he can take it. Because he’s not our hero. He’s a silent guardian, a watchful protector, a dark knight.”
Once again, my Christian eyes and ears could not help but return to Christ, who was blamed for the sins of Israel and killed as a criminal. Nor could I help but recall how the Psalmist prophesied that sacrificial death: “Dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet…” (Psalm 22:16)
Indeed, by offering himself as a sacrifice, Batman becomes what literary scholars call a “Christ figure”—someone who symbolically reenacts the life and death of Christ. In this, Batman stands beside many such characters in film and fiction. Luke Skywalker is a Christ figure, and in the most brilliant and crucial twist of the Star Wars saga, Dark Vader becomes one too. Shawshank’s Andy Dufresne also follows a Christ-like path—an innocent victim who enters into the darkness of a prison and redeems its inmates.
The Dark Knight is worth watching, not just because it is well-made, but for its spiritual insight. Films such as these demonstrate that while our society rejects and denies Christianity, it cannot help but replay the Greatest Story Ever Told in the symbols and metaphors of its popular culture. Like the citizens of Gotham, who need Batman in order to survive, but can’t admit to that need, our civilization needs Jesus Christ; it needs someone who can ‘take’ everything—all our weaknesses, our failures, our sins—who is willing to be our ‘Dark Knight’ so that hope and peace can prevail in the city of this world.
This seems like an odd statement to make about a film based on a cartoon superhero. However, The Dark Knight is indeed a great film precisely because it transcends the requirements and expectations of the superhero genre in order to explore a thematic realm that I can only describe as profoundly spiritual.
Superhero stories have always possessed the potential to retell spiritual stories. The best of them (the first Superman movie, for example, or Spiderman 2) clearly reveal the spiritual symbolism implicit in the superhero genre as a whole—that transcendent beings exist to save us from evil forces that seek to destroy the world.
The Dark Knight goes one step further. Not merely content to retell the metaphor of superhero-as-saviour, Nolan’s film explores with unnerving clarity the spiritual realities that underpin our entire civilization, realities on which we depend for our very survival—whether we acknowledge that dependence or not.
Although this article is not intended as a movie review, some recap is necessary. Gotham city is under threat once more, this time from the Joker, a psychotic maniac backed by a small army of equally psychotic thugs. The Joker appeared in the first Batman movie, played by Jack Nicholson as a theatrical showman whose diabolical purposes, though twisted, are driven by base greed and the need for revenge.
Nolan’s version of the Joker is nothing like the Nicholson character. Brilliantly performed by the late Heath Ledger, the Joker in The Dark Knight has no rational purpose. “Do I look like a man with a plan?” he asks at one point. The answer is a resounding no. As Bruce Wayne’s butler Alfred remarks early on, “Some men just like to watch the world burn.” The Joker is just that: an irrational force of chaos and destruction. He is not motivated by greed, revenge or any other material consideration. He exists simply to ruin that which is good, to bring to nothing our best laid plans, to disorder the order of the world.
Watching the film with Christian eyes, I could not help but recall Saint Paul’s words to the Romans: “I do not do the good I want, but the evil I do not want is what I do.” (Romans 7:18-19) As a diabolical agent seeking to subvert and sabotage humanity’s best intentions, the Joker embodies a fundamental demonic spiritual force lurking in the human heart, whose only purpose is to tear down, destroy and watch the world burn.
Against this satanic force, the film pits Harvey Dent, Gotham’s District Attorney. Dent is described as a ‘white knight’: a noble man with the best will and intentions. Tirelessly crusading for justice, he symbolizes all of Gotham’s hopes, which are the hopes of every civilization: that law and order and peace are possible and will prevail. However, when personal tragedy (instigated by the Joker) befalls him, Dent proves as fallible as anyone else, degenerating into the bitter and twisted Two-Face.
The film’s point seems clear: human civilization cannot survive on the strength of its best intentions and noble efforts. Humanism—the belief in humanity’s innate will to accomplish good—is not enough. Even at its best, the human race will always sabotage itself, because it is subject to the destructive force of the Joker. Our lament will always echo Saint Paul: “I can will what is right, but I cannot do it.”
In the end, Harvey Dent’s reputation is preserved, but only through a public cover-up to bolster the faith and hope of the people of Gotham. Real salvation, however, lies elsewhere, in the person of Batman himself.
Here, in my opinion, is where the film really soars: Batman willingly agrees to be blamed for Harvey Dent’s crimes, and by implication, the crimes of all Gotham. In the closing scene he declares, “You’ll hunt me. You’ll condemn me, set the dogs on me, because it’s what needs to happen…” Commissioner Gordon, who witnesses this self-sacrifice, explains that Batman must be hunted because “he can take it. Because he’s not our hero. He’s a silent guardian, a watchful protector, a dark knight.”
Once again, my Christian eyes and ears could not help but return to Christ, who was blamed for the sins of Israel and killed as a criminal. Nor could I help but recall how the Psalmist prophesied that sacrificial death: “Dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet…” (Psalm 22:16)
Indeed, by offering himself as a sacrifice, Batman becomes what literary scholars call a “Christ figure”—someone who symbolically reenacts the life and death of Christ. In this, Batman stands beside many such characters in film and fiction. Luke Skywalker is a Christ figure, and in the most brilliant and crucial twist of the Star Wars saga, Dark Vader becomes one too. Shawshank’s Andy Dufresne also follows a Christ-like path—an innocent victim who enters into the darkness of a prison and redeems its inmates.
The Dark Knight is worth watching, not just because it is well-made, but for its spiritual insight. Films such as these demonstrate that while our society rejects and denies Christianity, it cannot help but replay the Greatest Story Ever Told in the symbols and metaphors of its popular culture. Like the citizens of Gotham, who need Batman in order to survive, but can’t admit to that need, our civilization needs Jesus Christ; it needs someone who can ‘take’ everything—all our weaknesses, our failures, our sins—who is willing to be our ‘Dark Knight’ so that hope and peace can prevail in the city of this world.
Tuesday, August 18, 2009
The Ten Minute Morning Prayer Rule
For those who are beginning to pray regularly, or for those who have lapsed in prayer and need to begin again, the following is a possible (and doable) prayer rule.
Tips for Establishing a Regular Prayer Rule
The Jesus Prayer
“Lord Jesus Christ, the Son of God, have mercy on me, a sinner.”
Other variations:
“Thank you, O Lord.”
“Lord, have mercy.”
“Lord, make haste to help me; Lord make speed to save me.”
“Come, Lord Jesus.”
“Lord, help me.”
God, be merciful to me, a sinner. (3 times)
In the Name of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen
Glory to You, O God, glory to You!
O Heavenly King, the Comforter, the Spirit of Truth; who are everywhere and fill all things; Treasury of blessings and Giver of Life; come and abide in us, and cleanse us from every impurity, and save our souls, O Good One!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Glory to the Father, and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen.
O Most Holy Trinity, have mercy on us! Lord, cleanse us from our sins! Master, pardon our transgressions! Holy One, visit and heal our infirmities for Your Name’s sake.
Lord have mercy. Lord have mercy. Lord have mercy.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Our Father, Who art in heaven, hallowed by Thy name. Thy Kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from the evil one.
Lord have mercy. 12x
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
O come, let us worship God, our King, O come, let us worship and fall down before Christ, our King and our God, O come, let us worship and fall down before Christ Himself our King and our God.
Psalm 51
Have mercy on me, O God, according to Your steadfast love; according to Your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! For I know my transgressions, and my sin is ever before me. Against You, You only, have I sinned, and done that which is evil in Your sight, so that You are justified in Your sentence and blameless in Your judgment. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. Behold, You desire truth in the inward being; therefore teach me wisdom in my secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Fill me with joy and gladness; let the bones which You have broken rejoice. Hide Your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and put a new and right spirit within me. Cast me not away from Your presence, and take not Your holy Spirit from me. Restore to me the joy of Your salvation, and uphold me with a willing spirit. Then I will teach transgressors Your ways, and sinners will return to You. Deliver me from blood-guiltiness, O God, You God of my salvation, and my tongue will sing aloud of Your deliverance. O Lord, open my lips, and my mouth shall show forth Your praise. For You have no delight in sacrifice; were I to give a burnt offering, You would not be pleased. The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, You will not despise. Do good to Zion in Your good pleasure; rebuild the walls of Jerusalem, then will You delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on Your altar.
If there is time, the Gospel reading for the day may be inserted here.
Intercessory Prayers
O Lord Jesus Christ, the Son of God, who for the sake of Your eternal mercy and loving-kindness became man, and suffered crucifixion and death for the salvation of all; who ascended into heaven and sit at the right hand of the Father, where You hear the prayers of all who call upon You humbly and with their whole heart. Incline Your ear to me, Your unprofitable servant, who offers it as an odour of spiritual sacrifice for all Your people.
Save, O Lord, and have mercy on Your Holy, Catholic and Apostolic Church, which you have purchased with Your precious Blood. Strengthen her, enlarge and multiply her, keep her in peace, and do not allow the gates of hell to prevail against her. Heal the schisms of the churches, grant unity among all jurisdictions, pacify the raging of the pagans, speedily undo and root out the growth of all heresies, bringing them to nothing by the power of Your Holy Spirit.
Save, O Lord, and have mercy on our Queen, Governor-General, Prime Minister, Premier, all provincial and local governments, who answer before Your face for their responsibility in civil authority: and over those who serve in the armed forces. Grant them peace and continual victory over evil and unrighteousness in all places. May they provide peace so that Your holy Church and all Your people may live calm and ordered lives in Your sight, in true faith and prayer, with godly deeds.
Save, O Lord, and have mercy, upon the Orthodox Patriarchs and Metropolitans, especially our Metropolitan JONAH, Archbishops and Bishops, especially our Archbishop SERAPHIM, the Priests and Deacons, especially (insert name of priest or deacon here), and the whole order of the clergy of Your Church. By their holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my spiritual father/mother (insert name here). By his/her holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my godparents/sponsors (insert name here). By their holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my godchildren (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord, and have mercy on my family (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord, and have mercy on my friends (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord and have mercy on the old and the young, the needy, the orphans, on all who in sickness or in sorrow, in distress or in affliction, in oppression and captivity, in prison or in confinement. Especially have mercy upon (insert names from bulletin prayer list here). Save them together with your servants who are under persecution for Your sake and for sake of the Orthodox faith, and by Your power grant them speedy relief, freedom and deliverance.
Save, O Lord and have mercy on all those who travel, on our brothers and sisters in Christ, and on all Orthodox Christians. Especially have mercy on the members of this holy community, (insert the names of Saint Aidan’s family here).
Save, O Lord, and have mercy on all those who wish me evil, deal unjustly with me and envy me, and do not let them perish through me, sinner.
Those who have gone astray from the Orthodox Church, dazzled by destroying heresies and divergent philosophies, unite once more to Your holy, catholic and apostolic Church. Amen.
The Prayer of Metropolitan Philaret of Moscow
O Lord, grant that I may greet the coming day in peace. Help me to rely upon Your holy will. In every hour of every day, reveal Your will to me. Bless my association with those who surround me. Teach me to treat all that comes to me with peace of soul and the firm conviction that Your will governs all. In all my deeds and words, guide my thoughts and feelings. In unforeseen events, let me not forget that all is sent by You. Teach me to act firmly and wisely, without embittering or embarrassing others. Grant me to bear the fatigue of the coming day with all that it shall bring. Direct my will. Teach me to pray. Pray Yourself within me. Amen.
The Dismissal
It is truly fitting to bless you, O Theotokos, Ever-Virgin and Most Pure and the Mother of our God. More honourable than the Cherubim and more glorious beyond compare than the Seraphim. Without defilement you gave birth to God the Word. True Theotokos, we magnify you!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Lord have mercy (3 times).
O Lord Jesus Christ our God, through the prayers of the most pure Theotokos and ever-virgin Mary; of the holy, glorious and all-laudable Apostles; of our father among the Saints Aidan, Bishop of Lindisfarne; of Saint (insert saint of the day or your personal patron); of the holy and righteous ancestors of God, Joachim and Anna—have mercy on us and save us, for You are good and the Lover of mankind. Amen.
Tips for Establishing a Regular Prayer Rule
- Be realistic. What are you actually able to do every day? The Fathers teach us that it is better to be short and regular than to be lengthy and sporadic.
- Be regular by doing your rule directly before or after some other habitual activity, e.g. before or after brushing your teeth.
- Establish a place to pray: a quiet corner with a place to sit and stand, as well as some icons hung on the wall.
- Use a prayer rope to keep your body and mind focused on prayer.
- Establish a rule of prayer in the morning first, to set the spiritual tone of the day.
- If time does not present itself while you are at home, as a temporary measure, you may pray while traveling.
Part One: Quiet Prayer (Hesychia)
Five minutes before praying your formal rule, sit quietly, hands on your lap and head, and repeat the Jesus Prayer or a short similar prayer.The Jesus Prayer
“Lord Jesus Christ, the Son of God, have mercy on me, a sinner.”
Other variations:
“Thank you, O Lord.”
“Lord, have mercy.”
“Lord, make haste to help me; Lord make speed to save me.”
“Come, Lord Jesus.”
“Lord, help me.”
Part Two: Formal Prayer
After your time of quiet prayer, stand, make three low bows saying the following:God, be merciful to me, a sinner. (3 times)
In the Name of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen
Glory to You, O God, glory to You!
O Heavenly King, the Comforter, the Spirit of Truth; who are everywhere and fill all things; Treasury of blessings and Giver of Life; come and abide in us, and cleanse us from every impurity, and save our souls, O Good One!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Holy God! Holy Mighty! Holy Immortal! Have mercy on us!
Glory to the Father, and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen.
O Most Holy Trinity, have mercy on us! Lord, cleanse us from our sins! Master, pardon our transgressions! Holy One, visit and heal our infirmities for Your Name’s sake.
Lord have mercy. Lord have mercy. Lord have mercy.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Our Father, Who art in heaven, hallowed by Thy name. Thy Kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from the evil one.
Lord have mercy. 12x
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
O come, let us worship God, our King, O come, let us worship and fall down before Christ, our King and our God, O come, let us worship and fall down before Christ Himself our King and our God.
Psalm 51
Have mercy on me, O God, according to Your steadfast love; according to Your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! For I know my transgressions, and my sin is ever before me. Against You, You only, have I sinned, and done that which is evil in Your sight, so that You are justified in Your sentence and blameless in Your judgment. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. Behold, You desire truth in the inward being; therefore teach me wisdom in my secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Fill me with joy and gladness; let the bones which You have broken rejoice. Hide Your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and put a new and right spirit within me. Cast me not away from Your presence, and take not Your holy Spirit from me. Restore to me the joy of Your salvation, and uphold me with a willing spirit. Then I will teach transgressors Your ways, and sinners will return to You. Deliver me from blood-guiltiness, O God, You God of my salvation, and my tongue will sing aloud of Your deliverance. O Lord, open my lips, and my mouth shall show forth Your praise. For You have no delight in sacrifice; were I to give a burnt offering, You would not be pleased. The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, You will not despise. Do good to Zion in Your good pleasure; rebuild the walls of Jerusalem, then will You delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on Your altar.
If there is time, the Gospel reading for the day may be inserted here.
Intercessory Prayers
O Lord Jesus Christ, the Son of God, who for the sake of Your eternal mercy and loving-kindness became man, and suffered crucifixion and death for the salvation of all; who ascended into heaven and sit at the right hand of the Father, where You hear the prayers of all who call upon You humbly and with their whole heart. Incline Your ear to me, Your unprofitable servant, who offers it as an odour of spiritual sacrifice for all Your people.
Save, O Lord, and have mercy on Your Holy, Catholic and Apostolic Church, which you have purchased with Your precious Blood. Strengthen her, enlarge and multiply her, keep her in peace, and do not allow the gates of hell to prevail against her. Heal the schisms of the churches, grant unity among all jurisdictions, pacify the raging of the pagans, speedily undo and root out the growth of all heresies, bringing them to nothing by the power of Your Holy Spirit.
Save, O Lord, and have mercy on our Queen, Governor-General, Prime Minister, Premier, all provincial and local governments, who answer before Your face for their responsibility in civil authority: and over those who serve in the armed forces. Grant them peace and continual victory over evil and unrighteousness in all places. May they provide peace so that Your holy Church and all Your people may live calm and ordered lives in Your sight, in true faith and prayer, with godly deeds.
Save, O Lord, and have mercy, upon the Orthodox Patriarchs and Metropolitans, especially our Metropolitan JONAH, Archbishops and Bishops, especially our Archbishop SERAPHIM, the Priests and Deacons, especially (insert name of priest or deacon here), and the whole order of the clergy of Your Church. By their holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my spiritual father/mother (insert name here). By his/her holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my godparents/sponsors (insert name here). By their holy prayers, forgive me my transgressions.
Save, O Lord, and have mercy on my godchildren (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord, and have mercy on my family (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord, and have mercy on my friends (insert name here). Grant them Your blessings both here and in the age to come.
Save, O Lord and have mercy on the old and the young, the needy, the orphans, on all who in sickness or in sorrow, in distress or in affliction, in oppression and captivity, in prison or in confinement. Especially have mercy upon (insert names from bulletin prayer list here). Save them together with your servants who are under persecution for Your sake and for sake of the Orthodox faith, and by Your power grant them speedy relief, freedom and deliverance.
Save, O Lord and have mercy on all those who travel, on our brothers and sisters in Christ, and on all Orthodox Christians. Especially have mercy on the members of this holy community, (insert the names of Saint Aidan’s family here).
Save, O Lord, and have mercy on all those who wish me evil, deal unjustly with me and envy me, and do not let them perish through me, sinner.
Those who have gone astray from the Orthodox Church, dazzled by destroying heresies and divergent philosophies, unite once more to Your holy, catholic and apostolic Church. Amen.
The Prayer of Metropolitan Philaret of Moscow
O Lord, grant that I may greet the coming day in peace. Help me to rely upon Your holy will. In every hour of every day, reveal Your will to me. Bless my association with those who surround me. Teach me to treat all that comes to me with peace of soul and the firm conviction that Your will governs all. In all my deeds and words, guide my thoughts and feelings. In unforeseen events, let me not forget that all is sent by You. Teach me to act firmly and wisely, without embittering or embarrassing others. Grant me to bear the fatigue of the coming day with all that it shall bring. Direct my will. Teach me to pray. Pray Yourself within me. Amen.
The Dismissal
It is truly fitting to bless you, O Theotokos, Ever-Virgin and Most Pure and the Mother of our God. More honourable than the Cherubim and more glorious beyond compare than the Seraphim. Without defilement you gave birth to God the Word. True Theotokos, we magnify you!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages. Amen.
Lord have mercy (3 times).
O Lord Jesus Christ our God, through the prayers of the most pure Theotokos and ever-virgin Mary; of the holy, glorious and all-laudable Apostles; of our father among the Saints Aidan, Bishop of Lindisfarne; of Saint (insert saint of the day or your personal patron); of the holy and righteous ancestors of God, Joachim and Anna—have mercy on us and save us, for You are good and the Lover of mankind. Amen.
Sunday, August 9, 2009
A Useful Primer on Prayer by Fr. Thomas Hopko
Prayer is a specific activity that must be a part of a person's life. It is, as the catechism says, "a lifting of the mind and heart to God." It is a talking with God, and a listening to Him. It is communion with God in the most direct, experiential way.
Christians must pray. We cannot substitute anything in the place of prayer. We cannot think that prayer is "anything good that we do" in the sense of replacing the actual act of prayer about which Christ spoke when He said: "When you pray, go into your room and close the door, and pray in secret…" Although everything good done by man glorifies God, the specific activity of prayer must be retained and perfected. "If you are not successful in your prayer, do not expect success in anything. Prayer is the root of all." (Bishop Theophan)
When we Christians pray, we must be consciously aware of the fact that our prayer goes on "within God"; that in prayer we are already somehow "inside of God". We are not lonely, isolated creatures attempting by our prayer to call out in solitude across and unpassable abyss to a God "way out there". We are in God. The Holy Spirit is in us, making us Children of God in Christ, enabling us to call the Transcendent, All-Holy God, "our Father".
"For you are in the Spirit, if the Spirit of God really dwells in you… for all who are led by the Spirit are sons of God… when we cry, 'Abba! Father!' it is the Spirit Himself bearing witness with our spirit that we are children of God… for we do not know how to pray as we ought, but the Spirit Himself intercedes for us with sighs too deep for words…" (Romans 8).
Prayer is not merely the recitation of words. Prayer may begin by reading or saying the words of prayers. But a mere reading or saying of words, without feeling or attention, is not prayer. It is not even poor prayer. It is not prayer at all.
Prayer is learned only by praying. No one can teach another to pray. But a good way to begin to pray is to use the prayers of the prayer book. This is so because, since "we do not know how to pray", the Holy Spirit reveals in the prayers of [the Son and] the saints the proper form and content of prayer. In the prayers of the books - especially the Lord's Prayer - we not only pray truly by putting ourselves into the words of the prayers, but we also learn what we must pray.
The catechism classifies prayer in three types: asking [for ourselves in petition and for others in intercession], thanking, and praising. A fourth category can [also] be added: the prayer ofquestioning or complaining to God. To learn to come to God in every situation, and with each of the four categories operating all the time, is a very important achievement: the achievement of a prayerful life.
What may we ask for in prayer? For everything good; and nothing good is too small. For what should we thank [Him]? For everything. For what should we praise [Him]? For everything. About what may we question? About all things not understood. About what may we lament and complain? About all that is frustrating, confusing, and tragic in our lives. But in all things: thanksgiving and praise, for this is the essence of faith. And in all things: "Thy will be done."
Prayer must be private, personal, and secret. It cannot be limited just to the liturgy ["common work' or services] of the Church. Strictly speaking, the liturgy of the Church is not merely a form of personal prayer, a form done corporately and openly, together with others. Liturgy is more than a prayer. It is gathering, being together, singing, celebrating, processing, announcing, teaching, listening, interceding, remembering, offering, receiving, having communion with God and each other, being sent into the world with an experience of something to be witnessed to… Its efficacy depends upon our personal prayer done alone in secret. the liturgy cannot be our only prayer. If it is, we should seriously question its meaning and power for us.
How can we begin to pray? Just by beginning. But how to begin, with what sort of methods? Everyone's way will be different, but the saints give two absolute rules: be brief, and be regular. These are the pillars of prayer. Brevity to ensure humility, to discourage despair, and to enable us to do what can reasonable be done. And regularity to build the rhythm of prayer into the rhythm of life as an unchanging element of our existence. It is a million times more effective and pleasing to God to have a short rule of prayer rigidly kept at regular times than to "do a lot" just any old time, whenever we happen to do it.
Suppose we cannot - or will not - be regular in prayer, not even with the shortest of rules? Is everything lost? Not at all. In this case we are told by our saints to take a small prayer or just a few words (like the Jesus Prayer, or "Lord, have mercy", or a line from a Psalm) and to say it as often as we can, whenever or wherever we happen to be. Anyone can do this, as it requires nothing but to do it, and it can lead us to union with God.
"Remembrance of God" is the purpose of prayer - to "walk in His presence", to "stand before His Face", to be conscious of His Spirit in us making us His children. Remembrance of God is the way to keeping His commandments, and doing His commandments is our salvation and life.
What about sweet feelings, consolations, comforts, visions, images, sentiments, emotions, graces of special sort…? Forget them all! They are not the purpose of prayer, not the purpose of Christian faith. If God wants to give them to us, we will get them. But we must not seek them or look for them. We must reject and doubt them if we think that we have them. This is the doctrine of the Orthodox saints. For faithful prayer has one singular goal: to allow us to accomplish God's will.
Prayer is in no way separated from good works and social action. When prayer is perfect and we see the Face of God in communion with Him in the depths of the Trinity, He shows us two things: He shows us Christ's Cross and our brother. True prayer teaches us, as the Elder Silouan of Mount Athos has said, that "our brother is our life." There is no touching God, no genuine prayer, which does not directly result for the one who prays in the sufferings of Christ for the love of creation.
If we are not willing to do the commandments of Christ and to take radical decisions and actions toward God, ourselves, others, and the very world we live in, then we had better not even begin to pray. For in prayer, God will push us to do things, things our natural man might not want to do. To dare pray (as one Church father put it) and not to do what prayer will demand of us is to court insanity. If we are not ready to "put up" in out life, we had better "shut up" in our prayer. "It is a terrible thing to fall into the hands of the living God" (Hebrews 10:31).
"Young man, do not forget to say your prayers. If your prayer is sincere, there will be every time you pray a new feeling containing an idea in it, an idea that you did not know before, which will give you courage. Then you will understand that prayer is an education…" (Dostoevsky). Prayer is a teacher. By praying, we are taught of God by God Himself. And one of the things that we learn is itself how to pray.
"O Lord, teach me to pray: pray Thou Thyself in me…" (Metropolitan Philaret of Moscow).
Christians must pray. We cannot substitute anything in the place of prayer. We cannot think that prayer is "anything good that we do" in the sense of replacing the actual act of prayer about which Christ spoke when He said: "When you pray, go into your room and close the door, and pray in secret…" Although everything good done by man glorifies God, the specific activity of prayer must be retained and perfected. "If you are not successful in your prayer, do not expect success in anything. Prayer is the root of all." (Bishop Theophan)
When we Christians pray, we must be consciously aware of the fact that our prayer goes on "within God"; that in prayer we are already somehow "inside of God". We are not lonely, isolated creatures attempting by our prayer to call out in solitude across and unpassable abyss to a God "way out there". We are in God. The Holy Spirit is in us, making us Children of God in Christ, enabling us to call the Transcendent, All-Holy God, "our Father".
"For you are in the Spirit, if the Spirit of God really dwells in you… for all who are led by the Spirit are sons of God… when we cry, 'Abba! Father!' it is the Spirit Himself bearing witness with our spirit that we are children of God… for we do not know how to pray as we ought, but the Spirit Himself intercedes for us with sighs too deep for words…" (Romans 8).
Prayer is not merely the recitation of words. Prayer may begin by reading or saying the words of prayers. But a mere reading or saying of words, without feeling or attention, is not prayer. It is not even poor prayer. It is not prayer at all.
Prayer is learned only by praying. No one can teach another to pray. But a good way to begin to pray is to use the prayers of the prayer book. This is so because, since "we do not know how to pray", the Holy Spirit reveals in the prayers of [the Son and] the saints the proper form and content of prayer. In the prayers of the books - especially the Lord's Prayer - we not only pray truly by putting ourselves into the words of the prayers, but we also learn what we must pray.
The catechism classifies prayer in three types: asking [for ourselves in petition and for others in intercession], thanking, and praising. A fourth category can [also] be added: the prayer ofquestioning or complaining to God. To learn to come to God in every situation, and with each of the four categories operating all the time, is a very important achievement: the achievement of a prayerful life.
What may we ask for in prayer? For everything good; and nothing good is too small. For what should we thank [Him]? For everything. For what should we praise [Him]? For everything. About what may we question? About all things not understood. About what may we lament and complain? About all that is frustrating, confusing, and tragic in our lives. But in all things: thanksgiving and praise, for this is the essence of faith. And in all things: "Thy will be done."
Prayer must be private, personal, and secret. It cannot be limited just to the liturgy ["common work' or services] of the Church. Strictly speaking, the liturgy of the Church is not merely a form of personal prayer, a form done corporately and openly, together with others. Liturgy is more than a prayer. It is gathering, being together, singing, celebrating, processing, announcing, teaching, listening, interceding, remembering, offering, receiving, having communion with God and each other, being sent into the world with an experience of something to be witnessed to… Its efficacy depends upon our personal prayer done alone in secret. the liturgy cannot be our only prayer. If it is, we should seriously question its meaning and power for us.
How can we begin to pray? Just by beginning. But how to begin, with what sort of methods? Everyone's way will be different, but the saints give two absolute rules: be brief, and be regular. These are the pillars of prayer. Brevity to ensure humility, to discourage despair, and to enable us to do what can reasonable be done. And regularity to build the rhythm of prayer into the rhythm of life as an unchanging element of our existence. It is a million times more effective and pleasing to God to have a short rule of prayer rigidly kept at regular times than to "do a lot" just any old time, whenever we happen to do it.
Suppose we cannot - or will not - be regular in prayer, not even with the shortest of rules? Is everything lost? Not at all. In this case we are told by our saints to take a small prayer or just a few words (like the Jesus Prayer, or "Lord, have mercy", or a line from a Psalm) and to say it as often as we can, whenever or wherever we happen to be. Anyone can do this, as it requires nothing but to do it, and it can lead us to union with God.
"Remembrance of God" is the purpose of prayer - to "walk in His presence", to "stand before His Face", to be conscious of His Spirit in us making us His children. Remembrance of God is the way to keeping His commandments, and doing His commandments is our salvation and life.
What about sweet feelings, consolations, comforts, visions, images, sentiments, emotions, graces of special sort…? Forget them all! They are not the purpose of prayer, not the purpose of Christian faith. If God wants to give them to us, we will get them. But we must not seek them or look for them. We must reject and doubt them if we think that we have them. This is the doctrine of the Orthodox saints. For faithful prayer has one singular goal: to allow us to accomplish God's will.
Prayer is in no way separated from good works and social action. When prayer is perfect and we see the Face of God in communion with Him in the depths of the Trinity, He shows us two things: He shows us Christ's Cross and our brother. True prayer teaches us, as the Elder Silouan of Mount Athos has said, that "our brother is our life." There is no touching God, no genuine prayer, which does not directly result for the one who prays in the sufferings of Christ for the love of creation.
If we are not willing to do the commandments of Christ and to take radical decisions and actions toward God, ourselves, others, and the very world we live in, then we had better not even begin to pray. For in prayer, God will push us to do things, things our natural man might not want to do. To dare pray (as one Church father put it) and not to do what prayer will demand of us is to court insanity. If we are not ready to "put up" in out life, we had better "shut up" in our prayer. "It is a terrible thing to fall into the hands of the living God" (Hebrews 10:31).
"Young man, do not forget to say your prayers. If your prayer is sincere, there will be every time you pray a new feeling containing an idea in it, an idea that you did not know before, which will give you courage. Then you will understand that prayer is an education…" (Dostoevsky). Prayer is a teacher. By praying, we are taught of God by God Himself. And one of the things that we learn is itself how to pray.
"O Lord, teach me to pray: pray Thou Thyself in me…" (Metropolitan Philaret of Moscow).
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