 On the twenty-fourth Sunday after Pentecost I went to church to say my prayers there during the liturgy. The first Epistle of St. Paul to the Thessalonians was being read, and among other words I heard these— “Pray without ceasing.” It was this text, more than any other, which forced itself upon my mind, and I began to think how it was possible to pray without ceasing, since a man has to concern himself with other things also in order to make a living. I looked at my Bible and with my own eyes read the words which I had heard, that is, that we ought always, at all times and in all places, to pray with uplifted hands. I thought and thought, but knew not what to make of this ceaseless interior prayer.
A burning desire and thirst for knowledge awoke in me. Day and night the matter was never out of my mind. [I asked an old man], "Please explain to me the meaning of the Apostle’s words, ‘Pray without ceasing.’ How is it possible to pray without ceasing? I want to know so much, but I cannot understand it at all."
“Thank God, my dear brother, for having revealed to you this unappeasable desire for unceasing interior prayer. Recognize in it the call of God, and calm yourself. Rest assured that what has hitherto been accomplished in you is the testing of the harmony of your own will with the voice of God. It has been granted to you to understand that the heavenly light of unceasing interior prayer is attained neither by the wisdom of this world, nor by the mere outward desire for knowledge, but that on the contrary it is found in poverty of spirit and in active experience in simplicity of heart. That is why it is not surprising that you have been unable to hear anything about the essential work of prayer, and to acquire the knowledge by which ceaseless activity in it is attained. Doubtless a great deal has been preached about prayer, and there is much about it in the teaching of various writers. But since for the most part all their reasonings are based upon speculation and the working of natural wisdom, and not upon active experience, they sermonize about the qualities of prayer rather than about the nature of the thing itself. One argues beautifully about the necessity of prayer, another about its power and the blessings which attend it, a third again about the things which lead to perfection in prayer, that is, about the absolute necessity of zeal, an attentive mind, warmth of heart, purity of thought, reconciliation with one’s enemies, humility, contrition, and so on.
But what is prayer? And how does one learn to pray?
Upon these questions, primary and essential as they are, one very rarely gets any precise enlightenment from present-day preachers. For these questions are more difficult to understand than all their arguments that I have just spoken of, and they require mystical knowledge, not simply the learning of the schools. And the most deplorable thing of all is that the vain wisdom of the world compels them to apply the human standard to the divine. Many people reason quite the wrong way round about prayer, thinking that good actions and all sorts of preliminary measures render us capable of prayer. But quite the reverse is the case; it is prayer which bears fruit in good works and all the virtues. Those who reason so take, incorrectly, the fruits and the results of prayer for the means of attaining it, and this is to depreciate the power of prayer.
And it is quite contrary to Holy Scripture, for the Apostle Paul says, ‘I exhort therefore that first of all supplications be made’ (1 Tim. 2:1). The first thing laid down in the Apostle’s words about prayer is that the work of prayer comes before everything else: ‘I exhort therefore that first of all. ‘The Christian is bound to perform many good works, but before all else what he ought to do is to pray, for without prayer no other good work whatever can be accomplished. Without prayer he can not find the way to the Lord, he cannot understand the truth, he cannot crucify the flesh with its passions and lusts, his heart cannot be enlightened with the light of Christ, he cannot be savingly united to God.
None of those things can be effected unless they are preceded by constant prayer. I say ‘constant,’ for the perfection of prayer does not lie within our power; as the Apostle Paul says, ‘For we know not what we should pray for as we ought’ (Rom. 8:26). Consequently it is just to pray often, to pray always, which falls within our power as the means of attaining purity of prayer, which is the mother of all spiritual blessings. ‘Capture the mother, and she will bring you the children,’ said St. Isaac the Syrian.
Learn first to acquire the power of prayer and you will easily practice all the other virtues. But those who know little of this from practical experience and the profoundest teaching of the holy Fathers have no clear knowledge of it and speak of it but little. |
Sangha of Auspicious Companions 