Morning Prayers from an Old Russian Prayer Book

This is the garden outside the Church of St Panteleimon in Thessaloniki, Greece. I took this photo in the year 2000. This is my favorite church in Thessaloniki.

The Morning Prayers

The First Prayer of St Isaac the Syrian
O Lord Jesus Christ my God, Who dost visit Thy creation, to Thee are manifest my passions, and the frailty of my nature, and the strength of my adversary.  Do Thou Thyself, O Master, protect me from his malice, because his power is strong, where as my nature is passionate and my strength is feeble. Do Thou, O Good One, Who knowsest my weakness and hast borne the difficulties of my impotence, guard me against disordered thoughts and the flood of passions,  and make me worthy of this holy service, lest in my passions I spoil its sweetness and be found impudent and audacious in Thy sight. But in Thy mercy have mercy on me: For blessed art Thou unto the ages. Amen.

The Second Prayer of St Stephen of the Thebaid
O Master and Lord, Jesus Christ my God, be Thought my helper, I am in Thy hands. Suffer me not to sin, for I am tempted; suffer me not to perish in my sins. Take pity upon Thy creature. Cast me not away from Thy face on account of my sins, for to Thee have I fled. Heal my soul, for I have sinned against Thee. Before Thee are all they that afflict me and seek after my soul to destroy it. I have no other refuge than in Thee, O Lord, for Thou art powerful in all things, O Lord. For Thine is the kingdom and the power and the glory, with the Father and the Holy Spirit,  now and ever, and unto ages of ages. Amen.

The Third Prayer of St John Chrysostom
O Lord, whether I will it or not, save me. As a filthy lover of material things I desire sinful defilement,  but as Thou art good and all powerful,  Thou canst hold me back. For if Thou hast mercy on a righteous man, it is no great thing; if Thou savest a pure man, it is nothing wonderful,  since they are deserving of Thy mercy. Rather, make known the wonder of Thy mercy in me, who am wretched, sinful and defiled, and show Thy compassion. Poor in all good works, I am a pauper, abandoned to Thee. O Lord save me for Thy mercy's sake: For blessed art Thou unto the ages. Amen.

The Fourth Prayer
O Master, have mercy on me for the sake of Thy goodness, and suffer me not to go astray from Thy will. And cast not my poor prayers away from Thy face, but hear O Lord, the voice of my prayer when I pray to Thee in the day and in the night, and accept it as choice incense. Withhold not Thy grace on account of my sins, but save me for Thy holy Name's sake. For Thine alone is to show mercy and save us, and unto Thee do we send up glory, to the Father and to the Son, and to the Holy Spirit,  now and ever, and unto the ages of ages. Amen.

Dismissal
Lord Jesus Christ,  Son of God, through the prayers of Thy most pure Mother, by the power of the precious and life-giving Cross, through the prayers of my holy Guardian Angel,  and of al the saints, have mercy on me and save me a sinner,  for Thou art good and lovest mankind. Amen.

I Know a Man in Christ by Metropolitan Hierotheos Vlachos

This book is available from Amazon, as well as other Orthodox bookstores.

Finally, I've been longing for this book to appear in English for a long time. Metropolitan Hierotheos, shares with us what he received during the seventeen years of his relationship with Elder Sophrony of Essex.


"Metropolitan Hierotheos of Nafpaktos wrote this book about Elder Sophrony as an expression of gratitude for his long association (17 years) with the Elder and "to share with readers the spiritual wealth that I unworthily received".

 The first part of the book is a spiritual portrait of Elder Sophrony. After a brief survey of his theology, the author examines the Elder's writings in the light of the experience of saints of the Church, particularly St Paul, St Symeon the New Theologian and St Gregory Palamas, thus placing his teaching in a wider context.

There is a careful analysis of the Elder's correspondence with David Balfour, which reveals "many subtle details of the spiritual life" but also how "a genuine spiritual father guides those entrusted to him".

The second part of the book records what the author learnt and experienced during visits to the Monastery of St John the Baptist in meetings and informal conversations with the Elder and as a concelebrant at the Divine Liturgy.

Over the years he carefully recorded the Elder's words and amassed an archive of notes that he publishes here. The subjects covered reflect both Father Sophrony's and the author's personal and pastoral concerns and include prayer (particularly the Jesus Prayer); monasticism and obedience; priesthood and the temptations it brings; giving spiritual guidance; the problems facing those who become Orthodox; and family life. The discussions also shed light on theological issues close to the Elder's heart.

The book shows us a "great hesychast and theologian, but also a wise, discerning and prophetic spiritual father" and brings us closer to the man in Christ." from the Amazon website.

King Prophet David, His Psalms in the Life of the Orthodox Church

King Prophet David Statue of King David by Nicolas Cordier in the Borghese Chapel of the Basilica di Santa Maria Maggiore,  Rome, Italy

"By far the largest single element in the Church's Divine services is the Psalms of David. Of them St. John Chrysostom has said: "If we keep vigil in church, David comes first, last and central. If early in the morning we want songs and hymns, first, last and central is David again. If we are occupied with the funeral solemnities of those who have fallen asleep, or if virgins sit at home and spin, David is first, last and central. O amazing wonder!

Many who have made little progress in literature know the Psalter by heart. Nor is it only in cities and churches that David is famous; in the village market, in the desert, and in uninhabitable land, he excites the praise of God. In monasteries, among those holy choirs of angelic armies, David is first, last and central. In the convents of virgins, where are the communities of those who imitate Mary; in the deserts where there are men crucified to the world, who live their life in heaven with God, David is first, last and central.

 All other men at night are overcome by sleep. David alone is active, and gathering the servants of God into seraphic bands, he turns earth into heaven, and converts men into angels." Source

"The Blessed Archbishop John Maximovitch, striving to awaken his flock to a more conscious participation in the Church's life, published the following appeal in his weekly diocesan bulletin (Shanghai, November 24, 1941, no. 503):

"Perhaps it will happen that you will die without having once in your life read in full the Psalter of David... You will die, and only then will good people read over your lifeless body this holy Psalter, which you had no time even, to open while you lived on earth! Only then, at your burial, will they sing over you the wondrously instructive, sweetly-wise-but alas, to you completely unknown-words of David: Blessed are the undefiled in the way, who walk in the law of the Lord... Blessed are they who search His testimonies. who keep His revelations, and seek Him with their whole heart.

 Do you hear: Blessed are they who search His testimonies, seek out the revelations of the Lord; and you had no time even to think of them! What will your poor soul feel then, your soul to which every word of the Psalmist, repeated by a reader or singer over your coffin, will sound as a strict reproach that you never read this sacred book?...

Open now, before it is too late, this wondrous book of the Prophet King. Open it and read with attention at least this 118th Psalm, and you will involuntarily feel that your heart becomes humble, soft, that in the words of David are the words of the merit of God, and you will repeat involuntarily, many times, with sighing of heart, the verse of this Psalm: I have gone astray like a sheep that is lost; seek out Thy slave, Lord!" Source


"Psalm 19 (RSV) God’s Glory in Creation and the Law. To the choirmaster. A Psalm of David.

The heavens are telling the glory of God;
    and the firmament proclaims his handiwork.
2 Day to day pours forth speech,
    and night to night declares knowledge.
3 There is no speech, nor are there words;
    their voice is not heard;
4 yet their voice[a] goes out through all the earth,
    and their words to the end of the world.
In them he has set a tent for the sun,
5 which comes forth like a bridegroom leaving his chamber,
    and like a strong man runs its course with joy.
6 Its rising is from the end of the heavens,
    and its circuit to the end of them;
    and there is nothing hid from its heat.
7 The law of the Lord is perfect,
    reviving the soul;
the testimony of the Lord is sure,
    making wise the simple;
8 the precepts of the Lord are right,
    rejoicing the heart;
the commandment of the Lord is pure,
    enlightening the eyes;
9 the fear of the Lord is clean,
    enduring for ever;
the ordinances of the Lord are true,
    and righteous altogether.
10 More to be desired are they than gold,
    even much fine gold;
sweeter also than honey
    and drippings of the honeycomb.
11 Moreover by them is thy servant warned;
    in keeping them there is great reward.
12 But who can discern his errors?
    Clear thou me from hidden faults.
13 Keep back thy servant also from presumptuous sins;
    let them not have dominion over me!
Then I shall be blameless,
    and innocent of great transgression.
14 Let the words of my mouth and the meditation of my heart
    be acceptable in thy sight,
    O Lord, my rock and my redeemer.
Footnotes:

Psalm 19:4 Gk Jerome Compare Syr: Heb line"
from Bible Gateway

The Pocket Book of Hours

The Pocket Book of Hours
4 x 6 ½ inches.
176 pages.

"This provides the Midnight Service and the Hours exactly as printed in our Great Horologion in a convenient form identical to our Pocket Psalter. This book and our Prayer Book for Orthodox Christians now provide the full cycle of daily services in a handy form for personal use. See more here." from the Holy Transfiguration Monastery's website.
To purchase this book, please click here.
Source

The Spiritual Heart by Fr Zacharias Zacharou

Fr Zacharias Zacharou

Fr Zacharias from Holy Momastery of John the Forerunner, Essex, England, speaks on the nature of what the Church Fathers call the Spiritual Heart, the Nous* (Intellect); and their union through prayer. Please click here for the video talk, courtesy of Pemptousia

Note

*The word 'mind' or 'intellect'(nous) as used by Fr Zacharias in  this talk, does not refer to reason, discursive thinking or logical thinking, but to the organ of the soul by which the soul can 'know', that is directly apprehend, spiritual realities; not by drawing conclusions, but directly under the inspiration of divine Grace. The Greek language makes a distinction between nous (translated as 'mind' here) which is the spiritual organ of knowledge of the soul; and diania or 'reason' the organ of knowledge of the brain through the senses and discourse (logical thinking). Orthodox Christian anthropology affirms that man has both organs of knowledge. Thoughts, reason and the senses can interact with the nous, both in a positive and in a negative manner, and in that way affect the heart, the spiritual center of man.

Procesion with the Relics of St Gerasimos of Cephalonia

Today the Orthodox Church commemorate St Gerasimos of Cephalonia. I had the blessing of visiting Cephalonia in 2004. The reliquary was opened so I could venerate the saint and a supplicatory service was read by the priest, in which my name was included. I will never forget the holiness that permeated the nave of the church where his relics are kept. It reminded me of Prophet Moses when he was told by the Lord, "remove your sandals from your feet because the place where you stand is holy".

The saint has the Grace to free people from demonic possession, and the afflicted are brought to his monastery from many different countries. In this video you see and hear a poor woman who is suffering. But the demons are no match for the saint.

Holy St Gerasimos, pray to God for us!

2014 Procession with the relics of St Gerasimos

Guarding the Mind and the Heart by St Nicodemos the Holy Mountain, Greece

A Handbook of Spiritual Counsel by St Nicodemos of the 

Holy Mountain is available from Amazon

The word 'mind' (nous) as used by St Nicodemos in  this text, does not refer to reason, discursive thinking or logical thinking, but to the organ of the soul by which the soul can 'know', that is directly apprehend, spiritual realities; not by drawing conclusions, but directly under the inspiration of divine Grace. The Greek language makes a distinction between nous (translated as 'mind' here) which is the spiritual organ of knowledge of the soul; and diania or 'reason' the organ of knowledge of the brain through the senses and discourse. Orthodox Christian anthropology affirms that man has both organs of knowledge. Thoughts, reason and the senses can interact with the nous, both in a positive and in a negative manner, and in that way affect the heart, the spiritual center of man.

The reading of the following chapter from St Nicodemos of the Holy Mountain, should precede the reading of the Philokalia.

Section One-One Must Guard His Heart from Evil Thoughts More Than His Senses from Harmful Objects
Have you learned how to guard your external senses? Have you learned to guard also the internal and common sense of the imagination? Learn now also how to guard your heart from evil passions and thoughts. The heart is the mystical and hidden chamber of the mind or, in other words, the soul, as we said in the beginning. For, as St. Syngletike said, a ship can sink for two reasons: externally by the waves of the sea, or internally by the failure of the pumps. Thus the soul, too, can be harmed from without through physical things and from within through evil thoughts and desires that rise up in the heart.

This is the reason we must guard our senses from hedonistic and harmful objects, as well as our heart from evil thoughts and passions. It is therefore necessary to be vigilant and to guard both, for both of these may become our downfall. However, one must be more vigilant to guard his heart from evil thoughts and passions than to guard his senses from external harmful influences. 

For if we neglect our evil thoughts, they will become our downfall and perdition, much like the ship that suddenly finds itself sinking at a time of calm seas when the sailors are sleeping, because they neglected to man the pumps. We must therefore keep in mind that as the center of a wagon wheel has a certain number of spokes going out to the circumference of the circle and returning to the center where they meet, so also is the heart of man like a center where all the senses, all the powers of the body’ and all the activities of the soul are united. The heart is a center that has three aspects: It is a natural, a supernatural, and a para-natural center.

Section Two-The Heart is a Natural Center, and the Essence of the Soul is found in the Heart
The heart is a natural center. Of all the members of the body, it is the heart that is fashioned first. St. Basil said: “In the creation of animals the heart is the first to be founded by nature in accordance with the animal that must be analogous to it”. See note 1. Thus the physicians too are of the common opinion that the heart lies at the center of the chest with a slight inclination toward the left side. Thus we can say that the heart, because of the sense itself and the central place where it is found, holds a key position in relation to the whole body. 

For this reason it is not only the first to be created of all the members, but it is also the last of the organs to die. The heart is the seat, the root, the beginning, and the source of all the physical energies of the body—-generation, nurture, growth, life, sensation, emotion, desire, and the others. Also the heart is the center of all the natural energies of the soul—thought, reason, and will. 

Therefore the essence of the soul as the inner form of the body may not be contained as if in a vessel, since it is bodiless; and yet the soul, as in an organ or carriage, is found at the very core of the heart and at the very core of the most sincere and most pure spirit that intercedes between the body and the mind. Thus the essence and the power of the mind, that is the soul, is not found in the brain as an organ. Only the energy of the mind is found in the brain, as we said at first, (and never mind the newer physicists and metaphysicists who argue that the essence of the soul is found in the brain). To say this is the same as to say that the soul of growth is not originally in the root of the tree but in the branch and the fruit. The teaching of Sacred Scripture and the holy Fathers is truer than the teaching of men.

One of the newer moral philosophers has expressed excellently this position of the heart: The heart as the first of the organs and root of life is also the organ of desire and the interpreter of passions and emotions, because of its marvelous activities. The ocean has received from nature a moderate and appropriate flow, called high and low tide. providing a rest for the ocean as it flows back and forth, like a baby in a cradle. But if this ocean is blown by the cold north wind or by the warm south wind, it is no longer contained within itself, but comes and goes, sometimes rising high toward heaven and sometimes lowering itself to the abyss.

The same divine providence has given to the heart a sort of perpetual and physical motion appropriate to the nature of man that is extended and contracted by innumerable measures to interchange the breathing and to distribute the vital spirits to the whole body. Now, if the heart is troubled by the winds of passions, then by a paradoxical extension or contraction, changing the analogy of physical movement, it changes the emotions. The changes of the heart are as many as are the passions. 

It is obvious that the soul is moved first by thought and then the heart by the soul. The first is a physical movement, the second a moral one. It would be a most desirable sight to be able to look through a crystal and to see through the chest the movements of the heart as we see those of a clock. 

If the understanding accepts some subject as lovable, the heart as a whole extends itself and rushes forward to receive it. But if a subject is hated, the heart again is all contracted, drawn back, and appears to be going away. In utter joy the heart rejoices and jumps. In sadness and grief, the heart is with- drawn and apparently closed. In anger the heart is agitated and pumps the blood quickly. In fear, it is choked, struggling, and trembling. The smallest part of the ship is the rudder, but every small movement of the rudder causes the whole ship to turn on a wide circle left or right. 

Similarly every small movement of the heart, situated at the center, can cause great movements throughout the periphery of the human body: those sweet smiles and tight embraces which one does in answer to a beloved friend; the expression of abhorrence and turning away from something that is undesirable and abominable; the clapping of hands and the jumping up and down when one is pleased; the expression of sighs and laments when one is grieved; the burning sensation in the face; the turning of the eyes and the biting of the teeth in anger; the cold paleness and the terror of fear—all of these are external results of the internal movements of the heart: small at the center but great at the outer perimeter.

Section Three-The Heart Is a Supernatural Center
The heart is also a supernatural center. The supernatural grace of God which we have received through holy baptism is found in the heart-—its seat and throne. Sacred Scripture is the first witness of this. For the Lord has said: “The kingdom of God is within you” (Luke 17:11). St. Paul said: “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Rom 5:5). Again he said: “God has sent the Spirit of his Son into our hearts, crying, ‘Abba.’ Father!’ ” (Gal 4:6). Elsewhere he said: “That according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell in your hearts through faith” (Eph 3:16). 

The holy Fathers agree with the Holy Scripture. St. Macarios said: “The heart affects the whole organism, and as soon as grace enters the place of the heart, it rules over all the members and the thoughts, for the mind and all the thoughts of the soul are there. ”2

St. Isaac wrote: “If you are pure, behold heaven is within you; and you will see in yourself the angels and their light and their Master with them.”3 Elsewhere St. Isaac wrote: “Seek to enter into your inner chamber and you will see the heavenly chamber, they are one and the same. ”4 

St. Diadochos also said: “I have learned from Sacred Scripture and from the mind of perception that before holy baptism grace prompts the soul to good externally, while Satan lies hidden in its depths. But at the hour of our rebirth in holy baptism, the devil is banished from our soul while grace enters.”5 

St. Gregory Palamas, interpreting a saying of St. Macarios: “It is necessary to look there to see if the grace of the Spirit has written any laws,” asked, “Where is there?” And he answered: “In the leading organ, in the throne of grace where the mind and all the thoughts of the soul are present, in the heart, of course.” This is the universal confession of all the Fathers and especially of the neptic Fathers.

Section Four-The Heart Is a Para-natural Center
The heart is also a para-natural, that is, an unnatural center. All the unnatural passions, all the blasphemous, proud, shameful, and evil thoughts and all the evil passions, tendencies, appetites, attempts, and consents that we have come to receive from the things of the world are born in the heart and are to be found there. All of these evils can cover over the divine grace which we received at Holy Baptism, much like the ashes covering the spark of fire, as St. Kallistos has noted. 

There in the heart are the roots and origins of all the unnatural sins, which we have committed after Holy Baptism, through evil thoughts and deeds and which we even now do and desire to do. There in the heart is also Satan, even though he is not at its core (for divine grace is at the core as St. Diadochos said above). Nevertheless, Satan is at the surface of the heart and simply around the heart, as again St. Diadochos has noted, smoking up the mind through the dampness of the body and the desires and pleasures of the flesh. Thus he is able to project, through the inner reasoning that is naturally spoken in the heart, all the passionate and improper thoughts. This situation is confirmed by Sacred 2 Scripture. The Creator of the hearts has taught us to know: “For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man” (Mt 15:19). 

Again another passage: “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order. Then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first” (Mt 12:43-45).

Do you hear? “They enter and dwell . . .” Where? In the heart, of course, in the inner man. The tradition of the holy Fathers confirms this word of Scripture. St. Gregory the Theologian wrote in his Homily on Baptism and in his heroic elegies: “You came to me again, O deceiver, as you planned, grazing within the depths of my heart.”6 St. Basil too wrote: “We must first of all consider it a blessing to be pure in thought. The reason is that the root of the activities of the body is the will of the heart. 

For the sin of adultery begins to burn first in the soul of the hedonist and then the corruption of the body is brought about. Therefore the Lord warned us that the things which defile us come from within” 7. 

St. John Chrysostom and generally all the Fathers agree in their interpretation of this passage from Scripture. Especially significant is the comment of St. Macarios about guarding the heart: “Enter by controlling your thoughts into your mind that is a captive and a slave of sin; detect there him who is lower than mind and deeper than your thoughts, in the so-called chambers of your soul; see there the cowering serpent that has brought death to your most vital members. The heart is indeed an incomprehensible abyss. Only when you succeed in killing this demon in your heart can you dare to take pride in being pure before God. Otherwise, humble yourself as wanting and sinful and pray to God for your hidden sins. ” 8

Humility leads to Perfect Rest in God

St Silouan the Athonite and behind him Archimandrite Sophrony
of Essex (Αγιορειτική Φωτοθηκή)Source

"Thou shalt not hate thy brother in thine heart...
and thou shalt love thy neighbour as thyself; 
I am the Lord"
Brenton's Septuagint Leviticus 19:17-18, p.154


"Prayer is the best of all activities for the soul. Prayer
is the path to God. Through prayer we obtain humility,
patience and every good gift...

The Lord showed great pity on me and made me 
understand that I must weep all my life. Such is the way
of the Lord. And so I write now out of pity for those who
like me, are puffed up with pride, and therefore suffer. I
write that they may learn humility and find rest in God...

Only to the humble does the Lord reveal Himself in the
Holy Spirit, and if we do not humble ourselves we shall
not see God. Humility is the light in which we may behold
the Light which is God - in the words of the Psalmist:
'In thy light shall we see light' Psalm 36:9...

The humility of Christ dwells in the lowly ones - they are 
glad to be the least of men. The Lord gave me understanding
of this...

Be obedient, submit with a good conscience to those in 
authority. Be content with all things, and your mind will be 
cleansed of vain thoughts. Remember that the Lord sees 
you, and be fearful lest anywise you offend your brother.
Neither dispraise nor grieve him, even by a glance, an
expression on your face, and the Holy Spirit will love you
and Himself be your help in all things...

If you have upbraided, or passed judgment on, or 
vexed your brother, your peace is lost. If you have
been boastful, or have exalted yourself above your fellow,
you have lost grace. If you did not drive away forthwith
(immediately) that wanton (merciless and capricious) 
thought that came to you, your soul will lose love for God
and boldness in prayer.

If you are fond of power, or money, you will never know the
love of God. If you have followed your own will, then you are
vanquished by the enemy and despondency will come upon
your soul. If you detest your brother, it means that
you have fallen away from God, and an evil spirit
has taken possession of you...

The grace of God is not in the man who does not love his
enemies...

There are people who desire the destruction, the torment
in hell-fire of their enemies, or the enemies of the Church.
They think like this because they have not learnt divine love
from the Holy Spirit, for he who has learned the love of God
will shed tears for the whole world...

But if you will do good unto your brother, you will
gain quiet for your conscience. If you subdue your own
will, your enemies will be driven off and you will receive
peace in your soul. If you forgive your brother the affronts
he puts upon you, and love your enemies, then you will 
receive forgiveness for your sins and the Lord will give you
to know the love of the Holy Spirit...
And when you have entirely humbled yourself, you
will find perfect rest in God. 

The Lord reveals His mysteries to the humble soul. But if the
soul has not yet learned but is only learning humility, she will
be subject to vicissitudes; at times she will find herself in 
conflict with intrusive thoughts, and know no rest, while at
others she is released from such thoughts, and can 
contemplate the Lord and perceive His love. Wherefore the 
Lord said: 'Learn of me; for I am meek and lowly in heart; 
and ye shall find rest unto your souls' Matthew 11:29...


Oh Lord. grant me Thy spirit of humility that I lose not Thy
grace again, and weep for it as Adam wept for paradise and
for God....

Therefore brethren, with all your might preserve the peace
of God which is freely given to us, and when any man vexes
us, if needs be let us constrain ourselves to love him, and
the Lord, seeing our pains, will help us with His grace..."

With St Silouan, let us pray:

"O Lord in Thy manifold mercy bestow on us
a humble spirit, that our souls may find rest in Thee.

Most holy and gracious Mother of God, beseech God
to make us lowly in spirit.

All ye saints who dwell in heaven
and behold the glory of the Lord
and your spirits rejoice -
pray that we also may be with you,
for my soul, too, would fain see the Lord,
and yearns after Him humbly,
knowing herself unworthy of such blessing.

O merciful Lord, by Thy Holy Spirit
teach us Thy humility."


St. Silouan the Athonite in St Silouan the Athonite by 
Archimandrite Sophrony, Selections from p.269-p.504, 
St Vladimir Seminary Press 1991.

St Silouan sited, and holding a prayer rope
Source

"Abide with us: for it is toward evening, and the day is far spent" (Luke 24:29).

  

Source

2014 Clergy Seminar Antiochian Diocese of the West

by

Monk Maximos from Simonopetra Monastery in 

Mount Athos, Greece

Professor of Theology
Hellenic College and Holy Cross Greek Orthodox School
of Theology.Father Maximos appeared on CBS's 60 Minutes
Mount Athos program.

He is a native New Yorker, and a graduate of Hellenic College
and Holy Cross Greek Orthodox School of Theology. He holds 

a Ph.D. in patristics, has twice been a fellow at Dumbarton
Oaks, and for many years was a professor at Holy Cross and
subsequently at Harvard Divinity School.

The author of many scholarly books, articles, and translations,
his edition and translation of St. Maximos the Confessor's
Ambigua will be published later this year by Harvard University
Press. Source
THEME:
"Abide with us: for it is toward evening, and the day is far
spent" (Luke 24:29).

These lectures are awesome! Fr Maximos presents the problem
of our distracted lives, broken attention, and excess gadgets. Then
he teaches on how to gather our distracted nous (our inner being)
and go inside and try to achieve inner stillness and prayer.

I think this information would be great for Orthodox schools and
for families with children, so we may teach them (and ourselves)
how to disconnect from the impersonal social media and gadgets
and heal ourselves from this inner dysfunction and brokenness.
At the beginning of the 1st talk, you will listen to the last words
of introduction to the talks by Archbishop Joseph. His words are
directed at his clergy in whose presence the talks were given.
Please wait a few minutes and the talk proper will begin.

Presentation 1

Presentation 1 Questions & Answers

Presentation 2

Presentation 2 Questions & Answers

Presentation 3

Presentation 3 Questions & Answers

Presentation 4

Presentation 4 Questions & Answers

Presentation 5

Presentation 5 Questions & Answers

Presentation 6

Presentation 7

Finding the place of the Heart by Metropolitan Kallistos Ware (Audio only)

Audio recording only, featuring a montage of pictures from
the event. Source:Institute of Orthodox Christian Studies, Cambridge
University, U.K.

Fr George Calciu on Pious Prayer

The Jesus Prayer

Icon of Christ in the Church of St Panteleimon Thessaloniki, Greece


"Lord Jesus Christ , Son of God, have mercy on me."

or

"Lord Jesus Christ, Son of God, have mercy on me,
a sinner."

The Jesus Prayer is an invocation to the living Christ. In the
Jesus Prayer we confess Christ as Lord and ask Him for His
mercy. The Jesus Prayer combines St Paul's doxology
(Phil. 2:11- "and that every tongue will confess that Jesus
Christ is Lord, to the glory of God the Father."), the tax
collector's spirit of repentance (Luke 18:13- "But the tax
collector, standing some distance away, was even unwilling
to lift up his eyes to heaven, but was beating his breast, saying,
‘God, be merciful to me, the sinner!’), and the blind man's plea
for enlightenment (Mk. 10:47,51- When he heard that it was
Jesus the Nazarene, he began to cry out and say, “Jesus, Son
of David, have mercy on me!”, "And answering him, Jesus said,
“What do you want Me to do for you?” And the blind man said
to Him, “Rabboni, I want to regain my sight!”). "The divine
name of Jesus Christ holds in itself the whole gospel truth,"
wrote the author of The Way of a Pilgrim.

The Jesus Prayer is appropriate for every Christian and may
be recited in all circumstances - while kneeling, sitting, standing,
walking, eating, traveling, working, or falling asleep. It may be
offered at regular prayer times, during breaks at home and office,
even in the bustle of commuting to and from work or while
shopping and preparing meals. Its brevity makes it useful as a
way of centering the inner consciousness on Christ, guarding
against temptations and finding ready spiritual strength.

The effectiveness of the Jesus Prayer comes from the power and the
grace of Christ who hears our fervent invocation, cleanses our heart
from evil and comes to dwell in us as personal Lord. The fruits of the
Jesus Prayer are repentance, contrition, forgiveness, joy, peace and
above all, as the pilgrim put it, "a burning love for Jesus Christ and
for all God's creatures." Developed to maturity, the Jesus Prayer
becomes a mystical prayer of the heart, an unceasing breath of the
Holy Spirit praying within the believer, an inner spiritual fire
energizing the Christian in all things.

From the believer's side the Jesus Prayer requires a sincere and
humble spirit rather than a particular method. In quiet moments
of concentrated prayer it may be recited rhythmically in order to
establish inner attention, (Pray "Lord Jesus Christ, Son of God"
while breathing in, and "have mercy on me" while breathing out.)
But far more important are the constant attention to the words
of the prayer and the fervent personal appeal to Christ for whom
the soul yearns. Trust in the love and mercy of God. Seek the
presence of Christ in your heart. Pray to Christ calmly and
unhurriedly by enclosing your thoughts and feelings in each word
of the Jesus Prayer.

From My Orthodox Prayer Book, p. 64-66, Greek Orthodox
Archdiocese of North and South America, Brookline, MA 1985, 
5th Printing 1994.

This prayer book was my first book of prayers which I received
as a gift from the Greek Orthodox Priest who introduced me
to the Orthodox Church, Fr Demetrios Tsigas, then Priest of the
Greek Orthodox Church of The Holy Trinity in Portland, OR.
It has been sixteen years but the moment I received this gift
has been indelibly imprinted in my memory. Fr Dimitri gave
this book to me during the winter of 1996, after a conversation
we had in his office in which I expressed my desire to join the
Orthodox Church. He walked with me to the church's bookstore,
bought the book and surprised me with it. This book has been
my dear and faithful companion for many years. On Great and
Holy Monday 1997, Fr Dimitri made me a catechumen of the
Orthodox Church. I was baptized the next year, Pascha 1998,
by Fr Nicholas Letten.

My Orthodox Prayer Book is available from Light & Life Publishing
Description:
A pocket-size book designed to help Orthodox Christians in private and family

devotions. Reflecting the treasures of Orthodox worship, it contains the basic
cycles of daily and other prayers. Includes Morning and Evening Prayers,
Occasional Prayers, Confessional Prayers, Communion Prayers, etc. 

Source

St. Gregory Palamas on Icons as Tools for the Heart

Icon of St Gregory Palamas, Church of St Gregory Palamas
in Thessaloniki, Greece


"The New Testament Decalogue of St Gregory Palamas—who is 

commemorated during the third week in Great Lent—contains precious

testimony to the use of icons in prayer, and the manner in which they bring

the heart into a new relationship of love. In our broadcast this week, 

Fr. Dcn. Matthew explores St Gregory’s words, and the pastoral dimension

of the Church’s iconic tradition." From the Ancient Faith Radio website.

Please go to this link to listen to this podcast from Hieromonk
Irenei Steenberg who is also the owner and administrator of
Monachos.net

The Prayers of Saint Isaac the Syrian

Available from St John's Bookstore

"Let us take refuge in the Lord,

And ascend a little to the place

Where thoughts dry up

And stirrings vanish,

Where memories fade away

And the passions die,

Where human nature becomes serene

And is transformed

As it stands in the other world."

Isaac of Nineveh
The Second Part, Ch.10 #28


The prayers included in this prayer book come from Chapter V
pp. 5 to 19 of the book Isaac of Nineveh (Isaac the Syrian), 
'The Second Part', Translated by Sebastian Brock, 1995
by Corpus Scriptorum Christianorum Orientalium.
Available from Barnes & Noble

In the preface to the prayers, St Isaac assures us that the one
who prays these prayers, "will receive sanctification by them,
and will be filled with the grace of the Spirit". p.5


The prayers cut to the heart and are very moving and uplifting;


"I beseech you, O God, send me help from your highest heavens
so that I may keep far from my heart every evil intention and every
carnal wish. Do not cast me, Lord, from your protection lest my
adversary find me and trample upon me just as he desires, 
destroying me utterly. It is you who grant repentance and a 
sorrowful heart to the sinner who repents; in this way you ease 
his heart from the weight of sin that is laid upon it, thanks to the
comfort which comes from mourning and from the gift of tears."
#3 p.8


"O name of Jesus, key to all gifts, open up for me the great door
to your treasure-house so that I may enter and offer you heartfelt
praise in return for your mercies which I have experienced in
latter days; for you came and renewed me with an awareness 
of the new world." #5 p.9


"O Christ, upon whom the many-eyed cherubim are unable to
look because of the glory of your countenance yet, out of your
love, you received spit upon your face: remove the shame 
from my face, and grant an open face before you at the time of
prayer." #22 p.22


By the prayers of St Isaac the Syrian, O Lord Jesus Christ, 
have mercy on us and save us!

For more on  St Isaac please read the post here.