THE PURPOSE (editor)
ASK THE PRIEST (Fr. Roman Braga)
ONLY BY PRAYER AND FASTING (Michael Duricy)
THE GENESIS OF FASTING (John Benjamin Forest)
PRAYER AND THE LITURGY (Fr. Ted Bobosh)
HESYCHIA (Fr. Jonathan Hemmings)
Following is a quick note from the new editor of THE LETTER.
So often in life, we begin a task without a clear purpose in mind. I found myself guilty of this very purposelessness recently when I took on the duty of editing THE LETTER. After some initial stumbling and aimless hours, I was finally presented with the question I'd failed to ask at the outset of my new endeavor-"What is the purpose of THE LETTER?" Through discussion and reflection, the answer came back, "To help build the community of St. Paul's and to aid us in our shared challenge of being Orthodox in a very UnOrthodox world."
In addition to the overall purpose of the newsletter, each issue will also have its own unique focus as well-a common theme that threads together the articles contain inside. To that end, this issue focuses on two of the more challenging aspects of being Orthodox-prayer and fasting. Following are a few of the challenging questions addressed herein.
-How do we pray "the Orthodox way" when our family does not share our faith?
-How does one practice the Jesus Prayer in modern America?
-How can one re-spiritualize their perfunctory practice of fasting?
Given recent events in our nation, it seems this topic could not be more appropriate to our parish and our nation.
The pain and sorrow resulting from the September 11th terrorism attack cannot be underestimated. Yet even from this act of evil, God has shown through. Our president quotes the 23rd Psalm during a television address. Corporations donate millions towards recovery efforts. New Yorkers have burst through their stereotype to show deep, unyielding compassion. CNN new anchors talk on air about our need to reach out towards a higher power. People laid down their lives for their brothers. But most striking to me is the renewed passion for prayer.
During my 800-mile drive home in the days following the attack, it seemed the most common four-letter word of the day was not an obscene one for once. I saw sign after sign urging me to "Pray for America." On the radio, I was advised to pray for my enemies. In between news reports and songs, reports and disc jockeys paused to inform listeners of what churches would be open for prayer. When I stopped at diners, I saw families bowing their heads in prayer before meals, asking the Lord to be with the families and friends of those who perished in the attack. It wasn't just something I observed-for the first time in ages, my own prayers brought me to tears.
Sometimes it takes a tragedy to remind people of how badly we need to connect with God. My prayer now is that we will remember the need for this connection in the good times as well.
I thank you for the opportunity to serve as the new editor of our church newsletter. Pray for me as I pray for you.
Christ is in our midst!
The following is an excerpt from the Ask Father column in Again magazine. The priest responding to the question is Fr. Roman Braga. Again is issued quarterly and subscriptions are available for $16.00 per year from Concilliar Press, P.O. Box 76, Ben Lomand, CA 95005-0076 (or call 831-336-5118).
QUESTION: I am a recent convert to the Orthodox Church and am zealously trying to enter into the fullness of the Orthodox life. I am having difficulty balancing my time spent in prayer with the time I must spend with my family and at work. The fact that my family is not Orthodox complicates matters. How can I pray, fast, and live my faith as an Orthodox Christian in such a way that I do not alienate them from the faith?
ANSWER: I want you to understand you are not the only one experiencing these difficulties. Many converts struggle with what it means to be an Orthodox Christian in a Protestant country such as America-that is, being Orthodox not in name only, but in spirit. The struggle is particularly difficult for one whose family is not Orthodox. How should one pray, how should one fast, how should one live out one's faith when surrounded by those who do not understand what Orthodoxy is about?
First and foremost is the matter of prayer. You should realize that there is a great difference between Protestant and Orthodox beliefs about spiritual realization. Orthodoxy is not overly formalistic or legalistic; the accent is on living with Jesus Christ in your heart and feeling His presence at all times. Prayer doesn't mean you have to read a certain number of official prayers. The Phiokalic definition of prayer is the feeling of the presence of God in you heart, even if you don't say any words. You realize this state of prayer by a continue dialogue with our Lord.
St. Paul tells us to pray without ceasing, which in practice is impossible. St. Paul was very busy traveling, writing, founding churches, and having to practice a specific profession to make his living. What he meant by that statement is that we should transform our whole life in a prayer; life becomes a liturgy, no matter what you are doing, if all is dedicated to God and to you neighbor.
No matter how busy you are, your dialogue with God should continue. Say the Jesus Prayer ("O Lord Jesus Christ, Son of God, have mercy on me, a sinner!"). The Holy Fathers say that this short exclamation can replace other forms of prayer when you don't have time to read them. You can say it within yourself while working in the office, driving you care, or even talking with other people. Or use you own words, conversing with God about your problems, you family and friends. In this way, you can blend prayer and daily chores without being frustrated that you didn't finish your formal rule of prayer.
Regarding the daily schedule of prayer, there is no specific rule for married people living in the world. It all depends on one's lifestyle, profession, and available time. The Holy Fathers composed large prayer books, services, and hymns to fill the whole life of Christians and the needs of all occasions. A monk can read most of them, but even in monastic life there area variations in schedules and obligations.
How can you practice your Orthodox faith in your non-Orthodox surroundings? The Holy Fathers of the desert say that when you are praying and your neighbor knocks at your door, you should forget about prayer and be at his disposal, because live is more that reading prayers. The same thing is true of fasting. If you are invited for dinner, don't even mention you are fasting; eat what is on the table. In fact, this is the word of Jesus in the Gospels. After returning home, then abide by the fasting rules. Of course, you should avoid those occasions when possible, and when you can't, then do what Jesus said in the Gospel and do not publicize you intimate life with God.
In your private discussion, if the subject comes up, you should tell others what Orthodoxy is and what you are doing, but maybe you have observed that we don't go from door to door proselytizing; this is not the Orthodox way. Those who become Orthodox most often come as a result of their own search for the True Church, especially for the sacramental life, since this is the essence of Orthodoxy.
Now if you are the only Orthodox member of your family, it is our Orthodox understanding that we shouldn't force others to do what we do, and we should respect their beliefs and customs. We preach by our example, not for force-feeding lectures or sermons. It is our way of education. Let them see you good example. Find enough time for your family; that is more important than your Orthodox prayers. When discussion come up on Orthodox doctrine, be articulate and firm in your beliefs, and let them draw their own conclusions. Of course, you must practice these beliefs-go to church and keep the fasts as much as possible in your non-Orthodox family without imposing on others.
May the Lord God help you to be fulfilled in the Church as you deepen your Orthodox life. This fulfillment is something the develops naturally, not something that is leaned. Christ is in us, and when we discover Him, we don't need anything else.
By Mike Duricy
He that prays with fasting hath his wings double, and lighter than the very winds.
Most of our contemporaries place little value on fasting, except to lose weight perhaps. Prayer would fare a little better with most people. It's less demanding and offers the possibility of gaining something in return. But, the Orthodox Church holds both practices in high esteem, separately as well as in unison. Why? As with most things in Orthodoxy, because they've been tested for centuries with demonstrably good fruits. But the Gospels tell us that promotion of 'prayer and fasting' goes back to the founder of Christianity, Jesus himself. Consider the following narrative from Matthew 17:14-20, [also reported in Mark 9:13-28 and Luke 9:37-43]:
And when he had come to the crowd, a man approached him and threw himself on his knees before him saying, "Lord have pity on my son, for he is a lunatic, and suffers severely; for often he falls into the fire and often into the water. And I brought him to thy disciples, but they could not cure him.
Jesus answered and said, "O unbelieving and perverse generation, how long shall I be with you? How long shall I put up with you? Bring him here to me." And Jesus rebuked him; and the devil went out of him; and from that moment the boy was cured.
Then the disciples came to Jesus privately and said, "Why could we not cast it out?" He said to them, "Because of your little faith; for amen I say to you, if you have faith like a mustard seed, you will say to this mountain, "Remove from here'; and it will remove. And nothing will be impossible to you. But this kind can be cast out only by prayer and fasting."
Amen, amen I say to you. It is much better for everyone that I simply ask you to remember me when you pray and fast than to share my own thoughts about this Scripture. However, we are fortunate that Orthodoxy has treasured the insights of very saintly people on such matters over the centuries. Rather than my own words, let us read from St. John Chrysostom's commentary excerpted from Homily 57:
[H]ow many blessings spring from them both [prayer and fasting]. For he that is praying as he ought, and fasting, hath not many wants, and he that hath not many wants, cannot be covetous; he that is not covetous, will be also more disposed for almsgiving. He that fasts is light, and winged, and prays with wakefulness, and quenches his wicked lusts, and propitiates God, and humbles his soul when lifted up. Therefore even the apostles were almost always fasting. He that prays with fasting hath his wings double, and lighter than the very winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer, as is the case with most men, but is more vehement than fire, and rises above the earth...
For complete homily, see: www.newadvent.org/fathers/200157.htm
By John Benjamin Forest
To understand the spirituality of fasting, we must go back to the beginning.
Fasting is one of those aspects of Orthodoxy that is, for me anyway, constantly in danger of losing its true purpose. When fasting before Sunday communion, I haggle with myself-do I stop eating after dinner or at midnight; and if I stop at dinner, is an evening glass of water okay? Hmm, where's the rulebook? When I'm keeping the fast of Great Lent, I construct a customized diet lest my vegetarianism make it "too easy." No coffee, no cheese, no candy. Timetables, rules, and dietary restrictions-oh my! Is this an Orthodox way of life or a Slim Fast way of life? I don't mean to treat the fast with levity-in fact, what I'm trying to do is take it seriously. Another way to put is that I'm trying to take it spiritually. That's the true purpose of fasting… and easiest part to forget.
Beneath the surface, fasting provides a number of spiritual benefits. It presents an opportunity to practice obedience in a culture where obedience is not highly valued. Fasting also serves up a shared experience that can build community within a parish or family-there's a strange but warm comradary that emerges when a group of people deprive themselves for weeks on end of some of their most beloved culinary delights. Perhaps most of all, it is a chance to exercise the all-important muscle of self-disciple; if I don't have the willpower to avoid cheese on my sandwich, how well will I stand up against greater temptations?
But for me, the true spiritual nature of fasting is found in the second chapter of Genesis.
"And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it:"
Think about it-the very first commandment God ever gave to man was a dietary restriction! Don't eat the fruit from the tree of knowledge of good and evil. In a sense, albeit a rather literalistic one, we live in a world of sin because Adam and Eve failed to keep the fast commanded by God. In light of that, my fast seems not so trivial after all. Though we may be in a kitchen or a restaurant, we are really in the garden, eating the fruit of some trees but avoiding the fruit of others, based not on our own wisdom but based on the guidance of a spiritual authority. We are mystically reenacting the temptation of Eve and hoping through God's mercy to make a better choice. Our ability to avoid meat or oil on a given day may not have the same consequences as the choice Adam and Eve were faced with, but the underlying principles remain.
The fast isn't about rules, though rules are part of it. The fast isn't about obedience, but it includes that aspect too. Discipline? Yes. Community-building through a shared experience? Yes. But at the root of it, we are being mystically called back to the first commandment and the first sin-we are being called back to Genesis.
By Fr. Ted Bobosh
And the Lord said: "And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you." (Matthew 6:5-6)
Our Lord clearly taught us not to go to church to pray! He told us to go home to our own rooms and there we should pray. So why then do we continue to go to church?
Jesus Christ clearly expected His followers to be people of prayer. Jesus Himself prayed, and often did this when He could get away from others and be alone. It is also quite obvious in the Gospels that our Lord was quite critical of the public piety and practices of the most religious Jews of His time. So why are we as Christ's followers going to church to pray?
Of course some of what we have to deal with is the exact meaning of the word prayer, and also how prayer is to be practiced by believers. And without going into all the detail here, we refer to our Sunday morning service as "Divine Liturgy" not "Divine Prayer." The Liturgy is a very special action of the people of God. The word liturgy means "the common work" or the common action of the people. The word liturgy stems from a word that originally referred to the work that civil servants do for the common good of all. Our liturgy is the common work we Christians do not just for personal good, nor for the good of all Christians, but really for the life and good of the entire world.
Liturgy is not supposed to be the place where we all assemble and then each does or practices his or her personal piety. Rather, liturgy is the time and place where we work for the common good of all, laying aside our personal cares, problems and issues that we may receive the King of All for the life of the world.
We of course each have our own interests, concerns and problems. And somehow in Liturgy, those interests and concerns and problems are being shared by the entire community. But liturgy is a communal action. Liturgy is not 150 individuals meeting at the same place to each do his or her own thing. Rather liturgy is the time and place where we work together, where our individualism and our alienation from one another is laid aside so that we can experience community, and God at work not only in and for His People. In Liturgy we experiencing God saving the entire world - "on behalf of all things and for all things."
In many ways, personal piety is out of place in the liturgy. The liturgy is not the place to come and say your private prayers while others are saying their private prayers. Rather liturgy is the time and place where we lay aside such individualism and alienation from others and offer in love for one another our common confession to the Lord. We love one another, form a unity that we may have one mind as we come before our God. Private prayer, personal piety and the like are better left to that private room about which Jesus spoke.
Just take a quick look at the liturgy. How often the words are phrased in the plural: "Let US pray to the Lord." We are being directed to pray at once, all together, at the same time, about the same thing. This is not individualistic prayer in the sense that each prays for whatever he or she wants. Such individualistic prayer is not commanded ever during the liturgy. Rather, this is putting aside our personal cares in order to pray with one heart and one mind with all other believers. We submit our needs, worries and cares to the common mind and fit them into the corporate prayer of the community.
We also are called to pay attention together: "Let US attend!" Together we need to hear God's word as community, and to come to a common understanding of what God is telling us. "Let US listen to the Gospel." The words proclaimed are for all of us as Christian community, not just for one person - me - but rather for all of us to come to a common understanding - to have the one mind of Christ.
"Let US who mystically represent the Cherubim... now lay aside all earthly cares that WE may receive the King of All." The Liturgy has each of us receiving Christ personally because we are receiving Him as community, as the people of God. We don't hear God's word apart from God's people, nor do we receive Christ when we separate our selves from the Church. It is within the Church, the Body of Christ, that we receive Christ as one member of that Body. Holy Communion requires the Holy Community to be assembled. We can't receive Communion apart from the Community.
"Let US love ONE ANOTHER, that with ONE mind WE may confess." Though we nowadays say the creed in the singular, "I" believe, the context in the liturgy is that I personally confess in order to demonstrate and bring about my common mind and unity with all other believers.
"Let US lift up our hearts." "Let US give thanks unto the Lord." All of these words are spoken to US as community. Even Christ's own words at the Last Supper which we offer at every liturgy, "Take!", "Eat!", and "Drink of it all of you!" - each of these words is commanded in the plural (not the singular!). All of us together are told by Christ to take, eat and drink of the Eucharist. Christ command is not given to individuals but to the fellowship of disciples. As Orthodox we can't fulfill this command apart from the community. Only in Liturgy can we take, eat and drink as Christ commanded His disciples to do.
Liturgy is our common action as the one church, the one fellowship of all believers. We don't come to church to practice or display our personal piety and prayers. Christ Himself spoke against such behavior. Liturgy rather is our communal effort to transform and transfigure ourselves from separated and alienated individuals into the One Body of our Lord Jesus Christ where we each and all are members one of another.
Does that mean that everyone has to do the exact same thing at the exact same time (kneel, stand, make the sign of the cross)? No, for that often becomes nothing more than the Pharisaical practice that our Lord condemned. What it does mean however is that we need to force ourselves to join in with the community in paying attention to and saying the prayers. We have to stop our separated individualism and alienated narcissism, and each has to join his or her heart to the common mind of the community. It means listening to the words of the liturgy and actually doing what we are saying: let us pray, let us pay attention, let us love one another, let us bow our heads to the Lord, let us commend ourselves and each other to the Lord, let us love one another, let us give thanks unto the Lord, let us stand aright, let us stand with fear, let us lift up our hearts, let us praise and bless the Lord, let us call upon the Heavenly God as Father....
Pre-communion and post-communion prayers really belong to the private and personal piety Christ told us to do at home. The Liturgy however belongs to us all, and together we should do all that makes us the one community in Christ.
By Fr. Jonathan Hemmings
The following article explores a realm of prayer unknown to much of the West-the monastic tradition of inner stillness (hesychia). Other articles by Fr. Hemmings can be found at the web site www.antiochian-orthodox.co.uk under "teaching archive."
The monks of the Holy Mountain teach us that through ascetic practices we are able to perfect quietude of body and mind and to arrive at a vision of the Uncreated Light af the Godhead. The use of our prayer rope together with the Jesus prayer "Lord Jesus Christ, Son of God, have mercy on me a sinner" is a means to achieve peace and sorrowful joy within the Christian Life.
We should use our sword or prayer rope at every opportunity because as Christian soldiers we fight on three fronts against the world, the flesh and the devil. When we mention the name of Jesus, (the name which is above all names), in faith we draw upon the Divine energy of God to calm our fears and to heal our troubled minds.
It may be that we are waiting at a bus stop and rather than wait with idle frustration we can use the time positively by employing our prayer rope in prayer - not in an ostentatious way but in order to quell our impatience, to bless God and to remember others who have asked us to pray for them. When we go to bed at night, before we lay ourselves down to sleep, then we can use our prayer rope again; offering all the unresolved conflicts, our missed opportunities, our failures ... but also our thanks to God so that we may take our rest in peace. It is particularly beneficial for the soul to combine our prayer with fasting as it is so much more availing of the quiet we seek in our pressured and busy lives. We become more aware of God's time (chairos) which is infinite and are not so worried about man's time (chronos) which is created.
We say in the Holy Liturgy before the Great Entrance: "Let us now lay aside all the cares of this world." So much of our anxiety is caused through the fact that we want to put ourselves first and at the centre of God's universe. We want to follow our own desires, we want for ourselves power, status, money and those things which the evil one convinces us are necessary but as Christ said to Martha when she was anxious and fretful: "one thing is needful and Mary has chosen that greater part which shall not be taken away from her."
Even those who affirm Christ find it difficult to be his forgiven creatures-others find excuses for their sins, wanting to justify their selfish actions. We must recognise two things:
Satan will use any means to do this, even, as the desert fathers teach us by appearing as an angel of light. We must allow God to be God, not to make the Almighty Creator in our image but to realize that we are made in His, with all the privileges and responsibilities that brings. Until we recognize these fundamental truths our strivings for hesychia will be in vain.
The Fathers teach us that the true theologian is the one who prays. Sometimes we find it difficult to pray but try ... God listens to the broken hearted. If we find it impossible, ask someone to pray for you, go to the Icon of your patron saint or to the Panagia - the power of prayer and intercession is real and the response is quite disproportionate to our meager offering or request. Prayer is that vital link with God our Creator, that intimate relationship which brings us life and which bears much fruit. Remember how our Lord Jesus says: " I am the Vine, you are the branches." The closer we are brought to Christ the greater our strength for we draw upon the Source of all Life ... "Holy God, Holy and Strong , Holy and Immortal have mercy upon us." Then we will have strength to withstand the world the flesh and the devil.
So stay close to God through attending the Holy Liturgy, through prayer and fasting and by making use of your prayer rope and God will give you the peace which passes all understanding and the strength to face the problems of life.
One last thing ... we cannot achieve holiness and quietude overnight. The desert fathers said that "if you see a young man ascending to heaven catch him by the heels and bring him down to earth. Remember, you were nine months in the womb of your mother before you saw the light of day, and even then you depended upon her to feed you, to care for you and to protect you: her nurturing and love is constant up until the present day. How much more does Our Heavenly Father feed us and keep us until we grow into the likeness of Christ His Son who is the Light of the World."
Following are some of the most valuable Orthodox web site available. If you have other ones you'd like to share with readers of The Letter, send them to johnbenforest@cs.com.
Orthodox Christian Information Center: An "Internet Voice for Traditional Orthodox Thought and Practice," this site boasts a wealth of material and is possibly the best design of any Orthodox web site I've encountered. www.orthodoxinfo.com
Orthodox Monasteries of North America: Thorough listing of monasteries by state and jurisdiction. There's more out there than you might think. www.nettinker.com/monasteries/
Orthodox Prayers: The complete text of over two dozen traditional Orthodox prayers. www.ocf.org/OrthodoxPage/prayers/
Transfiguration Orthodox Prayer Book: A prayer for every occasion at this site. www.eritrean-orthodox.com/Prayer.html
Recipes from the Annunciation Greek Orthodox Church: Expand your culinary repertoire at this fine site. Also contains listing of fast days and some comments on the practice. www.orthodoxchurch.com/recipes.html
The Deep Meaning of Fasting: Just what the name says, courtesy of Saints Peter and Paul Antiochian Orthodox Church in Topeka, Kansas. www.networks-now.net/sspp /adeep_mean_fast01.htm
Recipe Sources for Orthodox Fasting: More fasting links and resources than you can shake a stick at-please be careful with the stick though; you don't want to hurt your monitor. http://aggreen.net/food/recipes.html
Saying grace the Orthodox way.
I was going to start this entry by stating that there is no right or wrong way to say grace before a meal. However, I immediately began thinking of a few "wrong" ways. ("Rub-a-dub-dub, thanks for the grub" and "Whoo-wee, let's eat," for example, are probably not advisable.) Let me instead say that there is no "one right way" to say a mealtime blessing. If ever at a loss for words, here a suggestion:
The poor shall eat and be satisfied, and those who seek the Lord shall praise Him; their hearts shall live forever!
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 Christ God, bless the food and drink of Thy servants, for Thou art holy, always, now and ever and unto ages of ages. Amen.
Following are a couple fasting-friendly recipes you can enjoy during the Nativity Fast. Please send your favorite recipes to johnbenforest@cs.com for inclusion in the next edition of THE LETTER.
Black Bean Quesadillas
1 can (15 oz.) black beans, drained and rinsed ¼ cup chopped tomato 3 Tbsp. chopped cilantro 1 small can sliced black olives 8 whole wheat tortillas 4 oz. jalapeno jack soy cheese, shredded 1 bunch spinach leaves, shredded 4 Tbsp. hot salsa
Preheat oven to 350 degrees F. Smash beans. Mix in tomato, cilantro, and black olives. Spread evenly over 4 tortillas. Sprinkle with soy cheese, spinach and salsa. Top with remaining tortillas.
Bake tortillas on ungreased cookie sheet for 10 - 12 minutes. Cut into small wedges for hors d'oeuvres or larger wedges as an entree.
Minestrone Soup
1 medium onion, chopped 2 medium carrots, thinly sliced 2 stalks celery, cut into ½ inch pieces 1 red bell pepper, seeded, cut into ½ inch pieces 1 medium zucchini, scrubbed, sliced into ½ inch rounds 2 cloves garlic, minced 2 14½ oz. can broth 1 28 oz. can crushed tomatoes 2 15½ oz. cans kidney beans, drained 2 tsp. dried marjoram ¼ tsp. coarsely ground black pepper 1½ cups cooked rice
Add all ingredients except rice to crock pot. Cover and cook on low 8 to 10 hours (high 4 to 5 hours). Add cooked rice and stir to combine. 6 to 8 servings.
Don't take my word for it…
On Prayer: The work of prayer belongs to the angels, and is, therefore, the special concern of the Church. Every other work, i.e., charity, nursing the brethren, visiting the sick, caring for prisoners, releasing captives, and other similar things, is done by the brethren in love and offered by them to God. Similarly, poverty, fasting, sleeping on the ground, prostrations, vigils, etc., are good and like a sacrifice to God, because they aim to subdue and humble the body so that we may be purified and approach God and become friends of God -- yet these things do not present us directly to God, whereas prayer does so and unites us with Him. A person praying acts towards God like a friend -- conversing, confiding, requesting -- and through this becomes one with our Maker Himself. St. Symeon of Thessalonica
On Fasting: Bodily purity is primarily attained through fasting, and through bodily purity comes spiritual purity. Abstinence from food, according to the words of that son of grace, St. Ephraim the Syrian, means: 'Not to desire or demand much food, either sweet or costly; to eat nothing outside the stated times; not to give oneself over to gratification of the appetite; not to stir up hunger in oneself by looking at good food; and not to desire one or another sort of food.' St. Nikolai Velimirovich
Thank you, God, for our new building and thank you even more for the new faces it may bring! May we evangelize with love!