www.byzcath.org Forums General Discussions Town Hall Prayer vs. Prayers

When informal conversation with God begins to become one's preferred style of prayer, and the recitation of formal prayers begins to seem awkward, stilted, and even unwelcome insofar as it seems...odd, should one be concerned that one is becoming impious?

Also, what is the correct way for a Catholic or Orthodox Christian to take Christ's admonition to avoid "vain repetition"? What does He mean by that, precisely?

I would highly recommend the book "The Art of Prayer", which has a lot of good practical advice mostly from St. Theophan the Recluse. The main point he stresses over and over is that prayer isn't about words, but is something beyond words or even thoughts, and the words we use - whether they be our own, or from books - are only there as an aid to help establish certain feelings in the heart toward God, like contrition, repentance, devotion, etc. The prayers written by the Fathers in prayer books are important toward "training" us to relate to God in the right way and getting us on the right track, but St. THeophan and others tend to emphasize that the Jesus Prayer is the most effective vocal prayer for bringing one to true prayer of the heart. Anyway, it's all there in the book which many people say is one of the best there is on prayer.

Also, as far as "vain repetition" goes, I've always heard that the emphasis there is on "vain" - meaning without sincerity.

RI:

Christ is in our midst!!

There are many reasons we begin with prayerbooks and published prayers. First of all, private prayer for the Christian ought to be flowing out of our liturgical experience--that is, it should continue what we learn and experience as part of the Christian community. When we are in the Church, as baptized believers, we are never alone and what we do and pray is part of the community life we receive in Baptism. Another reason we begin with prayers that the Church prays and publishes is so that we become trained in what is correct as far as doctrine goes. It's easy to fall into ways of thinking that are at odds with what the Church teaches and would have us believe. I think of the many "spontaneous" prayers I've heard at various places that put the person praying aloud in the position of "telling God what to do"--a rather impudent posture for the creature in relation to his Creator. A prayerbook, too, gives one structure so that when one passes into a "dry period"--that time when it feels like prayer is worthless, that one cannot pray, the prayerbook, as part of a structured prayer rule keeps one focused so that one does not lose the practice of prayer (a very big temptation during such a time).

As far as a worthwhile work on prayer, try "Beginning to Pray," by Metropolitan Anthony of Sourozh.

Ultimately the phrases of prayer become part of the relationship one develops with the Lord. And it is not only good discipline for the novice, but also an opening to how the Holy Spirit has guided other souls in the course of history to come into deeper communion with Christ. The Church has gathered up these treasures and preserved them as sure guides to developing one's spiritual life.

Bob

You ask about the prayer rule. Yes, because of our weakness, it is proper to have a prayer rule. For one thing, it controls excessive zeal. The great men of prayer had a prayer rule and kept to it. Every time, they began prayer with the established prayers, and then, if self-initiated prayer came, they turned to it from reciting prayers. If they needed a prayer rule, then we need one even more! Without formal prayers, we would not know how to pray correctly at all. Without them, we would be completely without prayer.

Nevertheless, we should not collect too many prayers. A few prayers, correctly read, are better than many prayers raced through. And, of course, it is hard to keep from rushing when, in our eagerness to pray, we have gathered more prayers than we can handle.

For you, it is quite adequate to complete the morning and evening prayers as they are found in the prayer book. Always strive to complete them with as much attention and feeling as possible. To do this successfully, make an effort in your spare time to read them with extra care, attention and feeling, so that when you are at prayer, you will be familiar with the holy thoughts and feelings contained in them. Praying does not mean repeating a certain number of words of prayer; praying is reproducing the contents of the prayers within ourselves, so that they flow as if from our own mind and heart.

Having contemplated their meaning and reacted deeply, make an effort to learn the prayers by heart, so when it is time for prayer, you will not have to fumble with books and lighting. If you learn prayers by heart, you will not be distracted by what your eyes see, and you will be able to hold your mind's attention more steadily upon God.

You will see for yourself how beneficial this is. Learning prayers by heart ensures that at all times and in every circumstance the prayers are with you, and this means a great deal.

Having so prepared yourself to stand at prayer, strive to keep your mind from drifting away and strive to keep your feelings from turning cold and indifferent. Always strain to pay attention and to nurture warmth. After reading each prayer, do as many prostrations as you feel necessary, or say the usual short prayer (that is, the Jesus Prayer). Your prayers, no doubt, will take longer this way, but they will grow in strength.

Particularly at the end of your prayer rule, spend additional time saying your own prayers. Ask for forgiveness for involuntary inattention during prayer and surrender yourself to God's care for the whole day.

We must continue to hold our attention on God during the day. To support our attention, I have said more than once: Remember God through a briefly worded prayer.

At times, it is very fruitful to substitute a few psalms for the short prayer psalms you have reflected upon thoroughly and memorized. You can do this during free moments and throughout the day's activities. Repeating memorized psalms is an ancient Christian custom that was developed and brought into the monastic rule in the fourth century by Saints Pachomius and Anthony [the Great].

After spending the entire day in such a prayerful attitude, take even more time in the evening to concentrate at prayer and increase your prostrations. Intensify your supplications to God and, having again dedicated to God's care, bed down with a brief prayer on your lips and fall asleep with it, or with the repetition of a psalm.

Which psalms to learn? Memorize those that drop into your heart when you read them. Different people are moved by different psalms. Begin with Psalm 50, then Psalms 102 and 145, the antiphons for the Liturgy; also, the psalms from the Preparation for Communion (Psalms 22, 2:3, 115); as well as Psalm 69, Psalm 4 (the first psalm of [Great] Compline [during the first week of Great Lent]), the psalms for the Hours, and the like. Read the Psalter and choose.

Having memorized all this, you will be totally armed for prayer. When a disturbing thought comes to mind, rush to the Lord with a brief prayer or some psalm, especially, "O God, be attentive unto helping me" (Psalm 69), and the disturbing cloud will immediately vanish.

That summarizes prayer rules.

But I repeat: Remember, all of this is a guide. The heart of the matter is: Stand with reverence before God, with the mind in the heart, and strive toward Him with longing.

Св.Феофан Затворник