Articles about the Jesus Prayer

Review: "Mysteries of the Jesus Prayer"

The Jesus Prayer, otherwise known as "Noetic Prayer" or the "Prayer of the Heart", is Orthodox Christianity's best kept secret. It is the universal language of the saints by which the Holy Spirit prays unceasingly in the purified heart of the Christian and is the source of authentic joy, love, and other divine gifts. It unites the believer with God and makes one a participant in His divine glory.

In the West many may have first heard of the Jesus Prayer through the American novelist J.D. Salinger, whose book Franny and Zooey is often creidted by spiritual seekers of the West as first introducing them to both the Jesus Prayer and the Russian tale The Way of a Pilgrim, which is essentially an introduction to The Philokalia. These latter two manuals are essential guides to the art of noetic prayer.

The documentary "Mysteries of the Jesus Prayer" is a visual guide and contemporary teaching tool to this powerful prayer as it is practiced today in some of Orthodoxy's most famous monasteries. Norris J. Chumley and Rev. Prof. John McGuckin lead us on a pilgrimage to shrines that have never been filmed before in places such as Egypt, Mt. Sinai, Mt. Athos in Greece, Romania, Ukraine and Russia. In each place they speak with contemporary elders, church leaders, and simple monks and nuns, who speak of their daily experience with the Jesus Prayer and the relevant role it plays in transforming the inner man which in turn helps to transform the world. In the ancient setting of their monasteries the viewer sees that this prayer, "Lord Jesus Christ Have Mercy On Me", is a tradition from the beginnings of Christianity and still remains the primary focus of monastics and for all devout Orthodox Christians in general.

I highly recommend this film which took eight years in the making and is filled with stunning locations, informative narration, and invaluable spiritual insights.

The Official Website can be viewed at this link: http://www.mysteriesofthejesusprayer.com/

 

The Power of Prayer and Fasting

By St. Nikolai Velimirovich

"This kind can come out by nothing, but prayer and fasting" (St. Mark 9:29).

This is the saving prescription of the greatest Physician of human souls. This is the remedy tried and proved. Another remedy for lunacy, there is not. What kind of sickness is that? That is the presence and dominance of an evil spirit in a man, a dangerous evil spirit who labors to eventually destroy the body and soul of man. The boy whom our Lord freed from an evil spirit; this evil spirit that had hurled him at times in the fire, at times in the water just in order to destroy him.

As long as a man only philosophizes about God he is weak and completely helpless against the evil spirit. The evil spirit ridicules the feeble sophistry of the world. But, as soon as a man begins to fast and to pray to God, the evil spirit becomes filled with indescribable fear. In no way can the evil spirit tolerate the aroma of prayer and fasting. The sweet-smelling aroma chokes him and weakens him to utter exhaustion. In a man who only philosophizes about faith, there is spacious room in him for the demons. But in a man who sincerely begins to pray to God and to fast with patience and hope, for the demon it becomes narrow and constricted and he must flee from such a man. Against certain bodily ills there exists only one remedy. Against the greatest ill of the soul, demonism, there exists two remedies, which must be utilized at one and the same time: fasting and prayer. The apostles and saints fasted and prayed to God. That is why they were so powerful against evil spirits.

O gracious Jesus, our Physician and Helper in all miseries, strengthen us by the power of Your Holy Spirit that we may be able to adhere to Your saving precepts concerning fasting and prayer for the sake of our salvation and the salvation of our fellow men. Amen.

The Miracles of Childlike Faith

"Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." - Luke 18:17

The blessed Elder Paisios (+ 1994) talked about a simple monk with a heart of a small child. This monk, believing that the "Holy Ascension" (Αγία Ανάληψη) was a holy woman, such as Saint Paraskevi (literally translated as Saint Friday), said the following in prayer: "Saint Ascension, if only we had fish today!" His prayer was answered by "Saint Ascension" and a fish was brought to him.

One illiterate nun from a village in Corinth would say: "Holy God, Holy Weather, Holy Death, have mercy upon us" (Άγιος ο Θεός, άγιος ο καιρός, άγιος ο θάνατος, ιλέησον ημάς), confusing the words of the prayer. Yet when she would pray this, her face sparkled!

A simple mother said to the priest of a village: "My Father, I brought my child for you to read a prayer, because it has no appetite!" And he recited the prayer for the "opening of a well"! And the child's appetite was "opened"!

True simple faith!

G. Meneopoulou: Mother, what could you tell us on fasting?

Gerondissa Gavrilia: Fasting is one of our greatest weapons against the Evil One. I will repeat what Father Lazarus [Moore] told me once. In 1962, I went to the USA. I stayed there a long time and travelled to many states. The letters of Father Lazarus were a great help. He was my Spiritual Guide and I am most grateful to him for the valuable letters he wrote to me at times, wherever I went. He used to say: "Go anywhere you like, do whatever you like, as long as you observe Fasting."

Why that, Mother?

Because not a single arrow of the Evil One can reach you when you fast. Never.

You mean Wednesdays and Fridays?

Not only that; all Fast days and periods.

What were you eating then?

It was the Fast of the first two weeks in August [the Dormition Fast] and, there, they keep a good table with all sorts of delicacies. But for me, a tomato juice and some stewed fruit were more than enough - every day of the Fast. I was then witnessing God's many miracles! When they asked me for a Confession on the Orthodox Faith or for my experiences with the Lord, and I listened afterwards to what I had said on the tapes, I marveled as if the words had not been my own. I am deeply grateful to Father Lazarus, for this advice of his.

Mother, as you have just said, by fasting we are safe from the arrows of the Evil One. Does this happen because the soul is left free for spiritual nourishment?

To begin with, fasting makes you forget your body - the "What are we going to eat? What are we going to drink?" So, when you pay no attention to the body, you turn your attention to the spirit. And the spirit is blessed by God. It receives and accepts the Grace of God. Then you can lead a life according to Christ, as we all wish our life to be, as we all wish to live our life. Fasting helps in that. St. Basil the Great said that the basis for spiritual progress is the practice of temperance in everything. Our ancestors, too, had that famous saying: "A fat belly cannot breed a fine mind."

This rule is for Monastics. What about people who live in the world?

No, the rule is not only for Monks and Nuns. I was living in the world before, with my professional activities, my Physiotherapy practice, etc.

Yes, but what if someone is married and has a family? As far as fasting is concerned, some solution may be found. What about continence though? What is the right measure?

Temperance in food, fun and marital relations can be practiced. Provided both spouses agree that their way of living will not be totally "according to the world", but that they also will share a life according to God. I know many couples who have raised a family and lead a proper life. A young man or woman who loves God, should ask first: "Is the future wife or husband a true Christian?"

What if he or she is not?

In that case, there is no reason to start a family. Even so, I know of some instances in which the pious wife, after long years of prayer, saw her husband go to church and receive Holy Communion - for the first time in thirty or forty years perhaps. Imagine how long...

What great patience!

A prayer is always answered, when it is about spiritual change and progress.

From The Ascetic of Love, pp. 200-202.

What Activates True Love?

When grace is operative in the soul of someone who is praying, then he is flooded with the love of God, so that he can no longer bear what he experiences.

Afterwards, this love turns towards the world and man, whom he comes to love so much that he seeks to take upon himself the whole of human pain and misfortune so that everyone else might be freed from it. In general he suffers with every grief and misery, and even for animals, so that he weeps when he thinks they are suffering.

These are the properties of love, but it is prayer that activates them and calls them forth.

This is why those who are advanced in prayer do not cease to pray for the world. To them belongs even the continuation of life, however audacious and strange this may seem. And you should know that, if such people disappear, then the end of this world will come.
- Elder Joseph the Hesychast

Convert From Protestantism Embraces the Theotokos

The following inspirational testimonial was written by a friend of mine who recently converted to Orthodoxy from Protestantism, and is featured here exclusively in the hopes of inspiring all to embrace the Theotokos, with or without hesitation.

I was raised Southern Baptist and even graduated from one of their seminaries. I had been taught to view Christianity, well specifically the elements that were not mentioned in the Bible, as examples of the paganization of Christianity. I viewed everything through the von Harnackian prism whereby Christianity becoming Hellenized was a contemptible thing. I read eloquent portrayals of Byzantine life, where they viewed the prayers of the Saints in heaven as a mirror of the Byzantine emperor's court. Because a person needed a person on the "inside" to make things happen with the emperor. Little did I understand that those who died in Christ are alive. These greatest in the kingdom are servants to all.

I was chrismated into the Orthodox Church a year and two months ago after a year long catechumenate. Devotion to the Theotokos and prayer to the saints were the two hurdles I struggled with the longest. But after two years of saying my daily prayers in front of my icon corner, each day invoking the prayers of the Theotokos and all the saints, I have never found myself worshiping anything or anyone other than the Holy Trinity.

I have noticed over the last month, devotion to the Theotokos has become part of my Orthodox experience. My parish priest gave me a Christmas card that had an icon of the Theotokos on it. I taped it on the wall by my front door, and often kiss it as I am leaving or coming, as I hang my keys by it. When I kiss the Theotokos' hand, I feel grateful for the Incarnate Word that destroyed death and corruption. With that kiss I feel connected to all the Saints, past, present and future who live because of Jesus Christ's victory over death.

Also, I have been agonizing about a certain decision in my life. After praying to the Theotokos I have seen some things developing. I have noticed when a certain prayer request is dear to my heart, I find myself turning to the Theotokos with it, knowing the love she has for people.

Sometimes I still feel my former Protestantism creeping up in my mind saying "you are no different than a pagan praying to Aphrodite". But ultimately, it is a great comfort that the Theotokos and the Saints intercede for sinful me.

- Anonymous

All Christians Should Pray In the Name of Jesus Christ

That All Christians - Clergy, Monastics and Laity - Should Pray in the Name of Jesus Christ

By St. Symeon, Archbishop of Thessaloniki

This Name of Jesus as a prayer should be said always by all the faithful with the mind and with the tongue. When standing or walking or sitting or reclining, always say it; forcing yourself to it. He will find great calm and joy in it, as has been the experience of all who occupy themselves with the prayer. Since this work is above all others in our life, the monks who find themselves in the midst of noise must concern themselves at least some time with this highest work.

And generally, we all should have as a pattern of prayer this prayer which is active and works with power in all - whether they be clergy or monastics or laity.

And particularly monastics, who have undertaken this work of prayer, have especially need of this prayer even if they happen to find themselves in noisy ministries. Therefore let us always hurry to this active prayer and pray to the Lord without ceasing. Never mind that there be wandering thoughts and confusion in the mind; and let us not be careless because the enemy attacks and for a moment overcomes us. Let us return immediately to the prayer, and indeed return with joy!

Let the ordained be diligent in this apostolic work and consider it equal to divine preaching or other divine assistance and perform it with love and fear in the sight of God.

Those found in the world should have the Prayer of Christ as a seal and as a sign of faith, as a protection and sanctification. And by the power which they receive from this prayer let them overcome every temptation.

Let all of us, ordained and monastics and laity, unite ourselves with Christ in our hearts as soon as we wake from sleep, let us remember Christ! And that will be the start of every good idea and suitable sacrifice through our Christ. For certainly we must always think of Christ Who saved us and loved us. Through this we are Christians and are named as such. We have put Him on in divine Baptism and been sealed with the Holy Myron and received His Holy Flesh and Blood. And further we are members of Him. His Temple! We have put Him on and He has dwelt in us!

For this it behooves us to continually love Him, and remember Him.

Let each of us have a time according to his ability and let him dedicate to the Prayer as is due.

We have spoken enough on this theme and whoever desires more will certainly find it.

Why Jesus Fasted After His Baptism

By Elder Daniel Katounakiotis

Without fasting will neither pure prayer be attained nor chaste virginity achieved, nor will the Christian not subjugating his body through the suitable means of fasting be able to bear the cross of our Savior Jesus and follow Him.

He, our Savior Jesus, fasted forty days and nights as an example for us. And when? After His baptism. This shows us that all baptized Christians are obliged to fast according to their strength.

From Contemporary Ascetics of Mount Athos (vol. 1) by Archimandrite Cherubim, p. 313.

Elder Dobri: The Greatest Donor of St. Alexander Nevsky Cathedral in Sofia

 

Abba Irenaeus: "Let Us Imitate the Three Children"

Abba Irenaeus said to the brethren:

"Let us fight diligently and be patient in our warfare, for we are soldiers of the Heavenly King. And as the soldiers of an earthly king wear helmets, so we have heavenly graces - the beautiful virtues. They have breast-plates of chain-mail and we have the spiritual breast-plate forged with the bronze of faith. They have a spear; we have a cross. They have a shield; we have our hope in God. They have the oblong shield; we have God. In war they shed blood whereas we surrender our wills. That is why the Heavenly King conceded that the demons should do battle with us - that we not forget His benefits.

Many men, in their slackness, do not pray at all; or, if they pray, do not pray continuously but wander in their thoughts. They will be found to be no better than those who do not pray at all. For how shall they be heard who speak to God with their lips while they are reckoned to be of the world in their hearts? When we are afflicted, then we soberly give ourselves to prayer (for we often sing with our lips but not with our attention), sending up the eye our heart as we pray to God, speaking to Him with sighs.

So now, brothers, let us imitate the soldiers of the mortal king and fight with zeal, or rather the Three Children [Dan. 13] and tread down the furnace of passions by purity. Let us quench the coals of temptation by prayer. Let us put the imaginary Nebuchadnezzar (the devil) to shame, setting forth our bodies as a living sacrifice to God and offering a religious mind as a burnt sacrifice."

From The Spiritual Meadow of John Moschas, translated by John Wortley, Mioni 9.

Saint Theodoulos the Stylite

St. Theodoulos the Eparch (Feast Day - December 3)

Saint Theodoulos was an eparch of Constantinople during the reign of Theodosius the Great (379-395).

After his wife's death, St Theodoulos gave his wealth of 550 litres of gold away to the poor and became a monk. He resigned his position because he did not want to be distracted by vain worldly cares. He traveled to Edessa and lived on top of a pillar for thirty years, eating nothing except once a week the Body and Blood of Christ together with the antidron.

At one point the thought came to him to wonder who lived a life of virtue equal to him. He received a divine answer when he heard a voice say that he was equal with Cornelius the Mime, who worked in a theatre in Damascus and bore the name Pandouros. Troubled by this he went to Damascus to search out Cornelius the Mime.

Finding him, Theodoulos fell at his feet and asked about his way of life. Cornelius responded that he was a sinner without any virtue. Insisting that he tell him, Theodoulos pleaded with him once again. Cornelius then responded that he was once a mime who travelled around with actors and dancers until he came to realize he was a great sinner. Being convicted by the Final Judgement he left everything to live a pure life and gave everything to the poor.

Not being satisfied with this, Theodoulos inquired of Cornelius to tell him more. Cornelius then told him how there was once a wealthy woman who married a certain man. Because the husband was a prodigal he spent his entire fortune as well as that of the woman. His debts eventually lead him into prison, and his wife did not have the money to have him fed. She would beg for money, but because she was beautiful there was great danger for her. It was then that Cornelius met her and found out her story. When he asked of her debt, she said it was 400 gold coins. Having only 230 gold coins, he went and sold what he could, even his best clothes, in order to raise the 400. Giving her the money, she was able to free her husband. Hearing this story Theodoulos glorified God and returned to mount his pillar satisfied.

St. Theodoulos the Stylite departed to the Lord around 440.

On the Words of the Lord's Prayer: "Lead Us Not Into Temptation"

One of the Saints said:

"When we pray to the Lord and say: 'Lead us not into temptation', we are not saying this so that we shall not be tried; that would be impossible. We are praying not to be overcome by temptation to the extent of doing something displeasing to God. That is what it means to not enter temptation. The holy martyrs were tried by their torments but, as they were not overcome by them, they did not enter into temptation, any more than someone who fights with a beast and is not devoured by it. When he is devoured, then he has entered into temptation. So it is with every passion, so long as one is not overcome by that passion."

From The Spiritual Meadow by St. John Moschos (No. 209).

All Christians Are Called To Pray Without Ceasing

By St. Nikolai Velimirovich

"Now He was telling them a parable to show that at all times they ought to pray and not to lose heart" (Luke 18:1).

Does the Lord's command about ceaseless prayer that men ought always to pray (Luke 18:1), apply only to monks or to all Christians in general?

If it applied only to monks, the Apostle Paul would not have written to the Christians in Thessalonica to pray without ceasing (I Thessalonians 5:17). The Apostle repeats the Lord's command, word for word, and issues it to all Christians without distinction, whether monks or laymen.

St. Gregory Palamas lived a life of asceticism for some time as a young hieromonk in a monastery in Beroea. The elder Job, a well-known ascetic whom everyone respected, lived in that monastery. It happened that, in Elder Job's presence, St. Gregory quoted the Apostle's words, asserting that ceaseless prayer is the obligation of every Christian and not just for monks. However, Elder Job replied that ceaseless prayer is the obligation of the monk only, and not for every Christian. Gregory, as the younger of the two, yielded and withdrew in silence. When Job returned to his cell and stood at prayer, an angel in great heavenly glory appeared to him and said: "O Elder, do not doubt the truthfulness of Gregory's words; he spoke correctly and you should think likewise and pass it on to others." Thus, both the Apostle and the angel confirmed the commandment that all Christians must pray to God without ceasing.

Not only without ceasing in church, but also without ceasing in every place and at all times, and especially in your heart. For if God does not for a moment tire of giving us good things, how can we tire of thanking Him for these good things? When He thinks of us without ceasing, why do we not think of Him without ceasing?


"… that Christ may dwell in your hearts by faith; that ye [may be] rooted and grounded in love" (Ephesians 3:17).

With faith, Christ comes into the heart, and with Christ comes love. Thus man is rooted and grounded in love. First then, there is faith; then with faith comes Christ's presence in the heart; then with Christ's presence, the presence of love; and with love, all ineffable goodness.

In a few words, the Apostle delineates the whole ladder of perfection. The beginning is faith and the end is love; and faith and love are joined in a living, undivided unity by the Living Lord Jesus Christ's presence in the heart. By strengthening faith, we further abolish the distance between ourselves and the Lord Jesus Christ. The stronger one's faith, the closer one is to Christ.

Ultimately, one's heart is filled with Christ and cannot be separated from Christ, just as one's lung cannot be separated from the air. Then a man may, with tears of joy, communicate with Christ by the prayer of the heart - "Lord Jesus Christ, have mercy on me a sinner" - and the heart is imperceptibly filled with light and ardent love.

In this way, love is united with faith and hope; and when they are united, the boundaries between them are lost, so that man cannot even think of determining of how far faith goes, and where hope and love begin.

When the living Christ dwells in a man, then he no longer perceives faith, hope or love in himself, nor does he name them. Instead, he sees only Christ and names only Him. This is just like a fruit-grower in autumn who considers the ripe fruit on the tree, and speaks no more of blossoms and leaves but of fruit, ripe fruit.

O Lord Jesus Christ, supreme height of all our endeavors and the destination of all our travels, draw near to us and save us. To Thee be glory and praise forever. Amen.

Elder Paisios Responds to Protestant Inquiries On Saints and Icons

Question: The Lord taught us to pray to God the Father. The Orthodox Church prays to the Theotokos and the Saints who were people. Is this correct?

Answer: Listen, all prayers go to God. We pray to the Panagia and the Saints, that is, we request that they pray also to the Lord for us; their prayer has great power.

Question: Yes, but the Panagia and the Saints were people and they died. They do not hear us, nor are they present everywhere. Perhaps God is angry that we pray to them.

Answer: My child, to God no one dies. When someone dies, they died to us who still live on earth. They do not die to God. And if that person has boldness before God, they learn from Christ that we are requesting their prayers, though Christ listens and rejoices. The prayer of the righteous has great power.

Question: The Lord says: 'I am the Lord your God. Do not make idols or images. Do not venerate these, nor worship them, for I am the Lord your God and I am a jealous God.' The Orthodox Church venerates icons. Is this correct?

Answer: Listen, the mother who has her child in a war fears for him day and night. She has much to worry about. Suddenly she receives a letter from her child with a photo inside. When she sees it, what does she do? She takes it into her hands and kisses it, she puts it to her chest to touch her heart. So what do you think? Such a mother with such passionate desire that she has for her child, do you believe she is kissing a photograph? She believes she is kissing her child. The same is believed by those who have a passionate desire for the Panagia and the Saint they are venerating. We do not venerate icons because they are icons, but because of the Saints. And these not because they are people who exist, but because they suffered for Christ. It is true that God is jealous. Not however for His own, but for the devil. The Father is not jealous of His children. Do not worry, the Lord rejoices when He sees you honoring and loving His Mother and His Saints.

Why Go To Church When I Can Pray At Home?

By St. John Chrysostom

They say: "We can pray at home". Thou art deceiving thyself, O man!

Of course, one can pray at home. But it is impossible to pray there as in church, where such a multitude of hearts are uplifted to God, merging into one unanimous cry.

Thou wilt not be so quickly heard while praying to the Master by thyself, as when praying together with thy brethren, for here in church there is something greater than in thy room: agreement, unanimity, the bond of love, and finally here are the prayers of the priests. The priests stand before us, then, so that the prayers of the people, being weak, would be united to their more powerful prayers and together with them ascend to heaven.

The Apostle Peter was freed from prison, thanks to the common prayers offered for him.... If the Church's prayer was so beneficial for the Apostle Peter and delivered such a pillar of the faith from prison, why, tell me, dost thou disdain its power and what kind of justification canst thou have for this.

Hearken unto God Himself, Who says that the multitude of people who pray to him with fervor moves Him to have mercy. He says to the Prophet Jonah: "Shall I not spare Nineveh, that great city, in which dwell more than 120 thousand people." He did not simply mention the multitude of people, but that thou mightest know that prayer together has great power.

On Boredom In Church and In Prayer

Abba Moses asked Abba Sylvanus: "Can a person lay a new foundation every day?" The old man replied: "If you work hard, you can lay a new foundation every moment."

- Sayings of the Desert Fathers

The pathological love of self and of others is an obstacle to our relationship with God.

- Abba Isaiah, Sayings of the Desert Fathers

When the holy Abba Anthony lived in the desert he was beset by boredom, and attacked by many sinful thoughts. He said to God, 'Lord, I want to be saved but these thoughts do not leave me alone; what shall I do in my affliction? How can I be saved?'

A short while afterwards, when he got up to go out, Anthony saw a man like himself sitting at his work, getting up from his work to pray, then sitting down and plaiting a rope, then getting up again to pray. It was an angel of the Lord sent to correct and reassure him: 'Do this and you will be saved.' At these words, Anthony was filled with joy and courage. He did this, and he was saved.

- Sayings of the Desert Fathers

The necessary services which we are obliged to carry out, we must of course accept and carry out, but we must let go of those other purposeless activities and prefer rather to spend our time in prayer, particularly when these activities would lead us into the greed and luxury of money and wealth. For the more one can limit, with the help of God, these worldly activities and remove the material which feeds them, the more will one be able to gather his mind from such anxious wanderings. If again someone, out of weak faith or some other weakness, cannot do this, then, at least, let him understand well the truth and let him try, as much as he can, to censure himself for this weakness and for still remaining in this immature condition. For it is far better to have to give an account to God for omissions rather than for error and pride.

- Abba Mark, Sayings of the Desert Fathers
Unless a man can bring himself to say to his heart that he alone and God are present in this place, he will never find peace and rest of soul.

- Abba Alonios, Sayings of the Desert Fathers

God and the angels grieve over those who are not satisfied with heavenly nourishment.

- St. Makarios of Egypt

No matter where you are, you can set up your sanctuary. Just have pure intentions and neither the place, nor the time will be an obstacle, even without kneeling down, striking your chest or raising your arms to heaven. As long as your mind is fervently concentrated you are totally composed for prayer. God is not troubled by any place. He only requires a clear and fervent mind and a soul desiring prudence.

- St. John Chrysostom

Boredom is the breakdown of the soul, the disorientation of the mind, negligence of ascetic practice, hatred of monasticism, love of worldliness, irreverence toward God, forgetfulness of prayer.

- St. John Klimakos, Ladder of Divine Ascent
This condition brings you anxiety, dislike for the place where you are living, but also for your brothers and for every activity. There is even a dislike for Sacred Scripture, with constant yawning and sleepiness. Moreover, this condition keeps you in a state of hunger and nervousness, wondering when the next meal will come. And when you decide to pick up a book to read a little, you immediately put it down. You begin to scratch yourself and to look out of the windows. Again you begin to read a little, and then you count the number of pages and look at the titles of the chapters. Finally, you give up on the book and go to sleep, and as soon as you have slept a little you find it necessary to get up again. And all of these things you are doing just to pass the time.

- St. Antiochos of Palestine

Loneliness is abolished in God. We are all ‘members of each other’ according to St. Paul. Thus, our sins and our virtues have a bearing upon the others, since, as we have said, we are all members of one body. Accidia [boredom] provides a reason for more fervent prayer, and the difficulties are an opportunity for spiritual maturity and progress.

- Fyodor Dostoyevski, The Brothers Karamazov

They say that church is boring. It is boring because they do not understand the services! You need to study! It is boring because they do not care for it. So they do not see it as their own, but as something foreign to them. They could at least bring flowers or greenery to decorate it, they could take part in caring for the church; then it would not be boring.

- St. Anthony (Potapov) of Optina

We Christians of today do not feel the power of the redemption wrought by our Lord Jesus Christ, and it is as a result that we are so bad, unfeeling, that we look so perfunctorily at sin, and do not understand the Church Services, especially the Divine Liturgy, and find it boring.

- Hieromartyr Arseny (Zhadanovsky)

Forget for at least this space of time the bustle and concerns of everyday life. Be like an angel, filled only with thoughts of God and of serving Him. After all, He is present now, and is blessing you.

- Hieromartyr Seraphim (Zvezdinsky)

Generally speaking, I am bored by the Canons, and especially by the Akathists, and I read them only out of a sense of duty. I make an exception only for the penitential Canons of the Octoechos and the Lenten Triodion. But there are times when my heart is very heavy and sad, and then I recite certain canons — to the Mother of God and to the most Sweet Jesus — as if the words were my own. This means that our “lack of feeling” for the Canons is an accusation against us—it points to an absence in the given person of the religious mood in which these Canons were written.

- Fr. Alexander Elchaninov, Diary of a Russian Priest

In this loneliness, in this desolation of the cities, in this apparent absence of God, man is called to gather his thoughts, to come to his senses, to put aside his many worldly preoccupations and to retire to his place of prayer speechless, naked, a child so that God may speak to him, clothe him, and endow him with spiritual maturity. Then his loneliness will become the divine loneliness of liberation and he will achieve a sense of fullness. Only such radical loneliness leads to a fundamental understanding and experience of God, destroying every hesitation, doubt and torment.

In this sacred loneliness man finds himself face-to-face with his existential poverty and the fear of death which it provokes. Yet, even here, there is the danger that he may choose procrastination as a solution and, for a time, set his panic-stricken self at ease. He may resume running back and forth endlessly, expanding social activities, and seeking a variety of entertainments a program of extreme busyness. Other people, other things, work and extensive involvements may serve as a cover for his spiritual impoverishment for a time. And he may continue wandering aimlessly, driven by circumstances, tormented, flirting with one thing and another, fighting, being torn and finally annihilated.

A life of work without the liberation of communion with God is slavery. The struggle for excessive wealth is an incurable, tormenting disease. Fear of the future can stimulate greed, miserliness, hoarding. And God can be easily forgotten.

- Monk Moses the Athonite, The Community of the Desert and the Loneliness of the City

 

http://www.johnsanidopoulos.com/