Resources
Many informative articles were published in our parish newsletters in the years prior to Covid. Email to the friends and faithful of Holy Cross has replaced our newsletters, but many of the articles are collected here. Use the indexes below to find the topic or author you’re interested in. (Once you click on a topic or author, scroll to the bottom of the page to see the search results.)
Also, have a look at the Recommended Readings on the OCA (Orthodox Church in America) website for a list of books covering a wide range of topics. Essential Orthodox Christian Beliefs: A Manual for Adult Instruction is also available for free download on the OCA’s website.
(Speaking of our parent jurisdiction, the OCA traces its origins to the arrival in Kodiak, Alaska in 1794 of eight Orthodox missionaries from the Valaamo Monastery in the northern Karelia region of Russia. Today, the OCA includes some 700 parishes, missions, communities, monasteries, and institutions throughout the United States, Canada, and Mexico.)
We hope you’ll find these suggested readings to be both edifying and encouraging!
Some Thoughts on Prayer
It all begins with an idea.
Fr. Christopher Foley
2007
As Great Lent is approaching let us take some time to dwell on prayer. Lent is usually a time of greater concentration on our spiritual lives and a time of renewal and thoughtful reflection on where we need continued repentance in our lives. This should include more intensified prayer. We should make an effort to keep our prayer “rule” more consistent and to make more space to listen to God as he speaks to us through silence and the “Jesus prayer.” Prayer is so vital to our lives as Christians, and we hear much talk of prayer. There are many books written on the subject and many people ready to tell us the “secrets” of prayer. The one thing we don’t do that often is ask ourselves “what is prayer anyway?” What do we mean when we say “prayer?” This word gets thrown around so much that it can be confusing to understand what it is. There are many different ways to define prayer and theologically discuss it. All of these definitions are wonderful and articles could be written detailing all of these wonderful meanings of prayer. For the sake of focusing some thoughts on the subject, I think the best definition that I have found of prayer is the following: prayer is the remembrance of God in all things. We could also say that this is really the goal of all prayer.
The Fathers of the Church speak a lot about prayer and all seem to come back to this one point - that prayer helps us become mindful of God in the midst of every area of our lives. This includes not only intentional prayer at specific times throughout the day, but also in the midst of one’s tasks and responsibilities at work and home. St. Paul’s injunction to “pray without ceasing” (I Thess. 5:17) is certainly a possibility with this expanded definition of prayer. Origen once said, “He prays unceasingly who combines prayer with necessary duties and duties with prayer. Only in this way can we find it practicable to fulfill the commandment to pray always. It consists in regarding the whole of Christian existence as a single great prayer. What we are accustomed to call prayer is only part of it.” Thus prayer can encompass our whole lives. Our whole life then can become an extension of unceasing prayer. St. John Cassian once said, “For whoever is in the habit of praying only at the hour when the knees are bent prays very little. But whoever is distracted by any sort of wandering of heart, even on bended knee, never prays. And therefore we have to be outside the hour of prayer what we want to be when we are praying.” Our lives become the “amen” and activity to our prayer. We become a living prayer always offering up ourselves to God in all things. In this way, whatever we are doing, we are continually praying. By doing our God-given tasks and fulfilling our responsibilities as unto the Lord we continue in our prayer.
It is this type of prayer that is less about words and more about action. The Monks of New Skete comment on this in speaking of unceasing prayer. They say, “We can only be faithful to the mandate to unceasing [prayer] when we seek it qualitatively, by reverently listening and discerning the presence of God in every situation in life; by conforming our hearts and minds and behavior with the words and attitudes we articulate in prayer; and by embracing our whole life and presenting it as a gift to God.” This is not to diminish personal prayer time or our corporate prayers in the liturgical life of the Church. Rather, it should encourage us to think of the totality of our life as a continual prayer being offered up as one who “hears the Word of God and keeps it.” We encounter Christ within prayer and we love Him and strive to keep His commandments in every area of our life. St. Maria Skobtsova calls this the “churching of our life.” This is where we become outside of our prayer what we are when we are praying.
The goal of prayer is the remembrance of God in all things. We do this not only through intentional prayer, but also through embracing what we may call “the sacrament of the present moment.” It is our ability to see the presence of God all around us. Christ Himself is present in all our tasks throughout the day. Paul Evdokimov says, “It is not enough to say prayers, one must become, be prayer, prayer incarnate. It is not enough to have moments of praise. All of life, every act, every gesture, even the smile on the human face, must become a hymn of adoration, an offering, a prayer. One should not offer what one has, but what one is.”
May God help us to see the totality of our life as one ceaseless prayer especially as we enter the Great Fast. Let us be open to seeing the presence of God in all things. Let it be so, Lord, have mercy.
Archbishop Anastasios on Prayer
It all begins with an idea.
Very Rev. John Breck
2007
(from “Life in Christ” March 2004)
His Eminence Archbishop Anastasios (Yannoulatos) arrived in Albania in 1991, to assume archpastoral duties in this impoverished country, which during the Communist period had been militantly atheistic. Since that date, under his guidance and through his prayer, the Orthodox Church in Albania has experienced what has rightly been proclaimed a "Resurrection" (Anastasis!).
Jim Forest, a well-known Orthodox journalist and head of the Orthodox Peace Fellowship (OPF), visited the Church in Albania a few years ago and met with the Archbishop and many other people there who are involved in various kinds of mission work. The fruit of that visit was a remarkable little book, published by the World Council of Churches in 2002, entitled The Resurrection of the Church in Albania: Voices of Orthodox Christians. Jim has kindly given permission to quote from that book a portion of Archbishop Anastasios’ thoughts on prayer (pages 123f). They are vibrant words that issue from a living experience of the God of love, who is present and acting in the midst of the world’s turmoil and suffering. Yet their simplicity and depth is such that they offer direction to anyone who seeks, in the midst of everyday activities, to commune with the life-giving Trinity.
Prayer summarizes a longing. The problem is that so often we become ego-centered, lacking humility. Thus it is good to pray, ‘Oh Lord, deliver me from myself and give me to Yourself!’ – a cry of the heart. It is similar to the prayer, ‘Lord, I believe, please help my unbelief.’ Often it is necessary to pray for forgiveness.
Many times in my life, there has been no opportunity for long prayers, only time to go quickly into what I call the ‘hut of prayer’ – very short prayers that I know by heart or to make a very simple request: ‘Show me how to love!’ Or, when you have to make a decision, ‘Lord, help me make the right estimation and come to the right judgment, to make the right action.’ Then there is the very simple prayer, ‘Your will be done.’ I have also learned, in Albania, what it means to be a foreigner, to come from a country many regard with suspicion. This, however, can help one become more humble. It helps one pray with more intensity, ‘Use me according to Your will.’ Often I pray, ‘Lord, illumine me so that I know Your will, give me the humility to accept your will and the strength to do your will.’ I go back to these simple prayers again and again.
“Many times, the psalms are my refuge. You realize that in the spontaneous arising of certain phrases from the psalms you are hearing God speak to you. Perhaps you are reciting the psalm, ‘My soul, why are you so downcast…’ And then another phrase from the psalms arises which is a response. It is an ancient Christian tradition that a bishop should know many psalms by heart. The psalms provide a spiritual refuge. In each situation there is a psalm that can help you, in those critical moments when you have no place of retreat.
Perhaps you remember the words, ‘Unless the Lord guards the house, they who guard it labour in vain.’ You are reminded that your own efforts are not decisive. You also come to understand that your own suffering is a sharing in God’s suffering. It is a theme St. Paul sometimes writes about. You come to understand that the resurrection is not after the cross but in the cross.
On Standing in Church
It all begins with an idea.
The Very Rev. John Ealy
One of the first things that surprises a newcomer to a traditional Orthodox Church is the absence of pews or rows of chairs. The nave seems so empty. What do people do? They stand! How odd!
Did you know that all Orthodox Christians, east and west, always stood until the 16th century Protestant Reformation? Protestantism replaced the altar as the focus of sacramental life, with the pulpit as a focus of intellectual life. Instead of the offering of bread and wine, there was the offering of a lecture, a sermon. The congregation listens and, for the first time in history of Christianity, they sat down. The Church was transformed into a classroom, a lecture hall, with benches and lecterns. This radical change in architecture manifested a deeper shift in Western Christianity's idea of God and how we worship Him.
In Orthodox terms, worship has always been a liturgical invocation of personal, Trinitarian presence. In Christ through the Holy Spirit we enter the life of the Trinity. God is accessible to the whole man, body, mind and spirit. On the other hand Western worship has become an academic and intellectual discussion, largely dependent on a moral exhortation. In this situation worship becomes an affair of the mind or the intellect. This is not worship because it deals only with the mind.
Western churches that do have liturgy followed the general Protestant example of having pews. In these cases liturgy became not only an intellectual activity of the mind but also a spectator activity of the church goer. Active participation in worship becomes impossible as people become confined to rigid and limited space. Liturgy with all its rites becomes about God and is no longer of God. When this happens Liturgy, according a prominent Western Roman Catholic Liturgical theologian, "shifts toward being some form of education done in a doxological context for ideological ends, then significant mutations begin to occur. Concepts become more precise, the assembly more passive, ministries more learned, sermons more erudite, and pews fixed." (On Liturgical Theology, by Aidan Kavanagh)
Orthodox Liturgy is called divine because it is of God and not about Him. It is the experience of God with us, giving Himself to us through word, hymn, action, rite, etc. All of which are of God because they are inspired by the Holy Spirit. In order for us to participate in this divine action, Orthodox do not merely stand in church. There is a continuing dynamism, and movement on the part of the congregation. This is often quite distracting to westerners because liturgy or going to church for them has become an educative process that excludes movement. In Orthodox divine services the believer, the total person, worships using all their senses. In other words the total person is involved not only their mind. Orthodox worship is natural, spontaneous, and genuine. There is movement about the temple before and during the Liturgy. People do deep bows and prostrations. At certain points the entire congregation moves forward. during a censing of the temple the people move to the center of the church. During the entrances the priest moves among the people. There is no rigidity here, no confinement, no sterility, only the freedom to involve our whole person in worship. Of course all this can become an idol and done for the incorrect reasons.
Here in America, Orthodox Christians had an inferiority complex and had to imitate and fit in with their Protestant and Roman neighbors. We appeared foreign and tried to imitate their worship patterns. As a result pews became fixed, organs, choir robes etc. appeared on the Orthodox scene. There are definite reasons why they did not exist in Orthodox Worship, just as they did not exist in Biblical worship of the Old Testament. Biblical worship, Old and New Testament of God and not about Him. It is God given.
The real issue is not sitting and sanding. Orthodox Churches always provided places for the elderly, the sick, the infirm and pregnant and nursing mothers a place to sit. At times the congregation is directed to sit outside of non- Eucharistic services for psalmody, scripture readings, and for the sermon. For the reading of the Gospel one always stands. For the healthy standing was always the norm.
Standing is the norm because Orthodox Worship is liturgy. Liturgy means a common work of a group of people gathered together for a common purpose. One when one is involved in a specific work, or even a game such as baseball or basketball, it is impossible to be involved to work at the game and be sitting or even confined to a certain area. One needs the freedom to move around. In worship, if it is really liturgical and done liturgically, one needs this freedom to work or to liturgize. It is hard work and sitting in rigidly fixed pew that confine and do not permit one to work at Liturgy. Our common goal involves work and in this work we ascend to the Father in Christ through the power of the Spirit. Our Liturgy is literally heaven on earth. Christ is truly in our midst and where He is there is His Father. This is not an endeavor of relaxation.
This is true of all Orthodox worship, not only the Eucharistic Liturgy. All Liturgy is work. It is God's work done in His Church.. We enter into His presence and when we are there we stand in awe and respect of His presence in our midst.
Establishing a Daily Rule of Prayer
It all begins with an idea.
Fr. Apostolos Hill
Prayer has been called the breath of the soul. In the same way that the body needs proper daily nourishment and exercise to maintain a healthy state, and the mind needs productive stimulation to learn and develop, the soul needs prayer to grow and thrive. Prayer keeps the soul properly oriented towards God in the same way that a compass keeps a ship at sea oriented toward its destination. When a vessel leaves port and heads out into the open seas it is not sufficient for the captain to set his course heading only once. Constant course corrections are required to counteract the effect of the waves, winds, and currents that nudge it constantly off course. Likewise, prayer helps us maintain a constant heading when the distractions of life, temptations, and apathy blow us off course.
Prayer also serves to give our lives a spiritual context. A story can illustrate this point. A young executive boards a subway train one evening to begin his daily journey home. He is consumed with the demands of his stressful job and the briefcase full of work he carries with him. As he settles into his seat and opens his laptop he becomes aware of a well-dressed man across the aisle from him and the two small children accompanying him. The children are restless and noisy and soon begin to tax the patience of the young executive. Exasperated after several miles of fruitless attempts to concentrate on his work, he looks up at the well-dressed man and, making no effort to conceal his annoyance, asks him to keep his children quiet. The welldressed man replies as if from a distance and relates to the young executive that he and his children are returning from the funeral service of his wife and their mother and that he is somewhat out of sorts, nevertheless promising to keep his children quieter.
Greatly chagrined, the young executive undergoes a radical paradigm shift. The context of his ride home that evening changes dramatically. No longer concerned about his workload, his attention is immediately focused on how he can assist the grieving father and his children.
As we move throughout the events of our days, it is easy for us to get side-tracked from the context that God intends to keep always before us, that of our abiding in His love and allowing Him to make us instruments of His love to those around us. Daily prayer helps us to restore that proper context.
Historically, Christians have been encouraged to pray at least three times a day, morning, noonday, and evening. Specific prayers have been developed around these times as they relate to our own passage through time. So, for example, upon waking in the morning we remember the prayer of St. Basil that begins: "As I rise from sleep I thank you O Holy Trinity..."
We also remember the savings events of our Lord's life-giving Passion in time when, for example, we pray at mid-day" "O Lord Who at this hour stretched forth Your hands for suffering..."
Other appropriate times to pray during the day can be before meals, during breaks at work, while driving in our cars — something we do so frequently that it affords abundant daily prayer time — and whenever else the need arises. As we work on creating a context of prayer throughout our day, we will find more and more occasions for prayer.
When the disciples asked the Lord to teach them to pray, He responded by teaching them the Lord's Prayer. This prayer has become the cornerstone and model of Christian prayer since that time. It contains all the essential elements of a healthy prayer life; praise and adoration, confession, supplication, and thanksgiving. The ancient Jewish prayer practice encouraged prayer to God seven times a day, and the early Church taught that the Lord's Prayer should be said at least three times daily.
Praying the Lord's Prayer morning, noon, and evening constitutes a good beginning towards establishing a daily rule of prayer. This can be expanded to include the Trisagion prayers, the most basic element of liturgical prayer. This set of prayers begins with the prayer to the Holy Spirit: "O Heavenly King, Comforter, Spirit of Truth, Who are in all places and filling all things, treasury of blessings and the Giver of Life, come and abide in us, and cleanse us from every impurity, and save our souls, O Good One."
The Trisagion prayer continues: "Holy God, Holy Mighty, Holy Immortal, have mercy on us" (three times), and ends with the Lords Prayer.
Daily prayers can be further augmented with the inclusion of the Nicene Creed, Psalm 51, David's beautiful prayer of confession, and prayers appropriate to the time of day. There are general petitions which help us frame our petitions to God. They include prayers for the Church, our spiritual and temporal leaders, armed forces and civil authorities, our city, family members, godchildren, friends, the poor, homeless, aged, those under persecution, ourselves, and our departed loved ones. This general petition gives shape and constancy to our daily prayers by reminding us of our connectedness to the Church, our family, and society. It also helps keep our petitions from degenerating into a laundry-list of rather petty concerns. It is also vital to our spiritual health to include time to thank God for the specific blessings He has brought about in our lives. These thanksgivings can be spontaneous when our hearts swell with joy at some unexpected blessing. They also serve to remind us of God's presence in our lives over the years when things seem bleak to us.
St. Theophan the Recluse, a nineteenth century Russian saint, wrote that prayer is standing with the mind in the heart before God. Ultimately, prayer is not about words, whether formal or extemporaneous. Rather, it is the state of being in God's presence. The Patristic tradition of the Church teaches us that prayer can eventually become infused prayer, wherein we learn to "pray without ceasing," as St. Paul enjoins us.
The end of spoken prayer is silence. Silence is an unwelcome phenomenon in modern life and we have effectively eradicated it from society. Television, radio, media, 24-hour news channels, Muzak, cell-phones, pagers, wireless internet; all of these modern contrivances ensure that we need never face silence. However, Christians are encouraged to include as part of their daily prayer life a Rule of Silence. This helps us to maintain a disciplined mind and gives us time to hear God speak to us in the ordinary dayto- day activities of our lives.
In summary, a daily rule of prayer is essential for the health of our soul. A rule of prayer helps to keep us oriented toward the Kingdom of God and creates a Christian context to our lives. The tradition of the Church in terms of a minimum standard is three times a day: morning, noon, and evening. A rule of prayer can include but is not limited to; the Trisagion prayers, prayers appropriate to the day, the Nicene Creed, Ps. 51 as a daily confession, and a general petition to which should be added our own specific needs. Consider beginning with the Morning and Evening prayers offered in this section, and eventually adding either First Hour or Third Hour (the Noon Office). A rule of prayer should also include a time of silence. And a fruitful relationship with one's pastor and spiritual guidance is essential in the development of a rule of prayer.
Prayer is the bedrock of our spiritual life. Without it, the soul languishes and withers. With it, the soul can breathe and flourish. "Prayer is the living water, by means of which the soul quenches its thirst."
[I encourage those who do not have an Orthodox prayer book to pick one up in our “bookstore”. This is a great place to start. - Fr. Christopher)
