Is Tithing an Orthodox Christian Practice?

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

Q. Is Tithing an Orthodox Christian Tradition?

The answer is yes. As Orthodox Christians, we believe the Holy Scripture to be inspired by God. "Since it is divinely inspired, the Bible possesses a fundamental unity, total coherence, for it is the same Spirit that speaks on every page. We do not refer to it as "the books," in the plural, ta biblia, but we call it "the Bible," "the Book," in the singular ("E Vivlos" e "Agia Grafi"). It is one book, one Holy Scripture, with the same message throughout--one composite and yet single story, from Genesis to Revelation."

According to Saint Mark the Monk ("Mark the Ascetic," fifth /sixth century), "He who is humble in his thoughts and engaged in spiritual work, when he reads the Holy Scripture, will apply everything to himself and not to his neighbor." We are to look throughout Holy Scripture for a personal application. (Orthodox Study Bible: How to Read the Bible).

According to the Old Testament injunction we are to set aside 10% of all we possess for the work of the Lord. I recall a Methodist minister in Tampa who informed me that his entire congregation adhered to the injunction from the Holy Scripture and indeed gave the 10% to the church. "Anything above and beyond the 10% ("tithing") was considered a gift," he said.

Even the paper delivery boy or the babysitter from his parish gave 10% of what they earned. And yet the average member of my parish at Saint John's gave $150.00 a year; no matter if they were laborers or millionaires. Because of that, the parish of Saint John's struggle to meet its budget every year.

The current system of our Greek Orthodox Archdiocese is, of course, the stewardship program. The stewardship is a very Christian approach to giving and supporting the local parish and it leaves it to the individual Orthodox Christian to determine what or how much to contribute annually to the church. Today, tithes (or tithing) are normally voluntary and paid in cash, checks, or electronic funds transfers, whereas historically tithes could be paid in kind, such as agricultural products.

In recent years, tithing has been revived in Orthodox Churches as a form of stewardship that God requires of Christians. The primary argument is that God has never formally abolished the tithe, and thus Christians should offer the tithe (usually calculated at 10 percent of all gross income from all sources), usually to the local church.  

Perhaps if everyone in the parish would, tithe there would be no need for the annual festival or any other fundraising events. It is something that we should seriously think about or consider. Some of our smaller Greek Orthodox parishes in our Chicago Metropolis have been able to prevent their parish from shutting down by implementing willingly the tithing program.  So it does work!

In Christ's Service,
+Father George

The Practicing Orthodox Christian

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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THE PRACTICING ORTHODOX CHRISTIAN

"But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the wonderful deeds of Him Who called you out of darkness into His marvelous light. In the past, you were not a people, but now, you are God's people. In the past, you had not obtained mercy, but now, you have obtained mercy" (1 Peter 2:9-10).

At the beginning of the Old Testament, in the book of Exodus, the Almighty God is choosing His people, "laos Theou" ("people of God"). His people are called out from other peoples When Saint Paul speaks about the "people of God", by the ministry of the people of God, he means everyone who considers himself a member of the Church. A member of the Church is one who is baptized and chrismated (anointed with Holy Chrism) in the Church. An Orthodox Christian who practices his Christian faith daily and lives a virtues life in Christ.

The life of the Christian is not passive but active. The life of the Christian is a constant struggle (αγώνας). The Christian is one who serves in the Church Militant and through her he combats against the evil in the world. When it comes to the diakonia of the Church, this is exactly where the real action is - on the front-lines. We may find the spiritual fight in our business, in our school, in our neighborhood, in our home, in our city, in our country. The Church trains the Christian soldier together with the troops, our brothers and sisters in Christ, to first understand the objective and goal which, of course, is to defeat the evil which threatens the salvation of God's people. All who stand for good must wage a constant battle with the forces of evil.

Saint Paul says, "Finally, my brethren, be strong in the Lord and in the power of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God" (Ephesians 6:1017).

We are "fellow citizens with the saints and members of the household of God" according to Saint Paul. By virtue of our being baptized into Christ and sealed (chrismated) with the Holy Spirit, thereby becoming participants in the Eucharistic Mystical Supper of God's Kingdom, we, the believers in the Holy Trinity, have died to this world. We are now "... a chosen race, a royal priesthood, a holy nation, God's own people" (1 Peter 2:9).

The Orthodox Christian today must aspire to emulate the true and living example of the Christians in the early Church, i.e., the martyrs, confessors, and saints. They had what is referred to as "spiritual consciousness," the consciousness of the Church's Saints throughout the ages.   This was their most profound personal experience and conviction as members of the Church of Christ.

The "narrow" way of Christ compels all Orthodox Christian believers to be involved in the life and work of his Church in the world. The world that God loves and saves in His Only-begotten Son Jesus Christ. "According to Christ's narrow way which leads to life, the Church's liturgy provides both a critical judgment on life in this world, and a comforting empowerment for those called to live within the world through belonging already now to God's Kingdom not of this world which will come in power at the end of the ages." "The Church's liturgical services and sacraments enable and empower believers to experience here and now the truth and beauty of God's Kingdom. They allow them already now to know by living experience the "righteousness and peace and joy in the Holy Spirit" which according to the Apostle Paul, "the kingdom of God is" (Romans 14:17).

"Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, that you were enriched in everything by Him in all utterance and all knowledge, even as the testimony of Christ was confirmed in you, so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ. who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord" (1 Corinthians 1:3-9).

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"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Prayer as an Important Aspect of our Spiritual Life (Part III)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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PRAYER AS AN IMPORTANT ASPECT OF OUR SPIRITUAL LIFE (Part III)
By Monk Moses

How to Pray

Compressing lengthy, beautiful and comprehensive homilies of Saint John Chrysostomos on prayer, we offer the following salient points to help the praying person. Prayer must be a systematic and regular practice in our life, with a pious and reverent stance, and with absolute attention. To pray as we should, with the reverence appropriate to conversation with God, we should be aware of the great benefit of prayer, independently of knowing whether there have been specific responses. The person whose prayer is truly a conversation with God is transformed into an earthly angel.

God does not ask that we converse with Him using beautiful words, but that what we say emanates from a beautiful soul. Prayer does not need mediators, formalities, or appointments at prescribed hours. God's door is always open and He awaits us. If we are withdrawn from God that is something totally dependent upon us. He is always near. We need no particular eloquence. He bears us no matter how softly we speak. He understands us completely even if we say little. All hours are appropriate and all places good. And prolonged instruction in the art of prayer is unnecessary. It is sufficient that we want to pray; then learning becomes rapid and effortless.

It is the manner of prayer that is significant. We must pray with perspicacity and contrition seeking spiritual progress, forgiving others and asking their forgiveness, being truly humble.  Our prayers will be received and heard if we are praying as God wants us if we persist in our prayers if we seek what is profitable to our souls and the souls of others, if our motives are pure, and if we avoid focusing exclusively on material things. And please note that all the prayers of the Prophet Moses and of Saint Paul were not heard by God, simply because it was not expedient.

It cannot be overemphasized that when we pray, our efforts should not focus exclusively on the idea of receiving. The objective of making our soul better is necessary and this too is accomplished through prayer. The one who prays with this objective becomes stronger than the force of worldly things and is able to fly above them all.

We mentioned earlier that prayer is obstructed by much sleeping, much eating, much talking and luxury. If these are obstacles to effective prayer, then certainly vigils, fasting, silence, quietude, and asceticism are the wings which make our prayers fly higher.

Vigils are inseparable from the life of prayer. As there is no bird without wings, there cannot be a life of prayer without vigils. A night without the memory of God is like a garden without flowers, a tree without fruit, a house without a roof. The prayers best loved by God are those of the night: before we sleep, after we sleep a little and arise at midnight, and early in the morning, before dawn. In this way, we dedicate the night not only to bodily rest but also to the well-being of the soul. By sacrificing some of our sleep, we give something of our own to God Who sacrificed His Son for our sins. Nocturnal prayer makes our sleep sweeter because the words of prayer continue to be active and stimulate beautiful dreams. It is said that Saint Arsenios the Great would begin his prayer each Saturday night just as the sun was setting in the west. He would conclude just as the sun rose to shine in his face on Sunday morning. That is how he measured his time of prayer!

A simple and frugal diet of fasting gives clarity to the mind and vigilance to the soul. A person who has eaten to satiety cannot pray, nor can one pray who is starved. One should eat just enough not to be hungry, perhaps a little less.

Silence is the adornment of the people of God Who measured their words and do not use their tongue as a lethal weapon. The person who is easy-going with words may find it difficult to pray effectively. Loquacity confuses, tires and obscures. Silence concentrates the mind, gives rest to the spirit, and keeps it in constant readiness. Monks persistently search for the quietest corner possible to set up their sanctuary. The objective is to have external quietude penetrate into the soul, for without inner silence and peace, external quiet is of no avail. When the serenity of the soul is accompanied by gratitude toward God, great results can be achieved.

According to Saint Makarios of Egypt, guarding our thoughts and praying with much quietude and peace are fundamental to prayer. And, according to Saint Ephraim the Syrian, the one who prays purely will burn and banish demons, while he who prays carelessly will become the demon's laughing stock.

(To be continued)

______________________

"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

July 17-Saint Marina

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON JULY 17TH OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORTES THE FEAST OF THE HOLY MARTYR MARINA

Born in Pisidian Antioch of pagan parents, Marina only heard of the Lord Jesus at the age of twelve, of His Incarnation of the Most Pure Virgin, His many miracles, His death by crucifixion and His glorious Resurrection. Her little heart was inflamed with love for the Lord, and she vowed never to marry and, further, desired in her soul to suffer for Christ and be baptized with the blood of martyrdom. Her father hated her for her faith, and would not regard her as his daughter. The imperial governor, Olymbrius, hearing of Marina and learning that she was a Christian, at first desired her for his wife. When Marina refused, he ordered her to sacrifice to idols. To this, Marina replied: 'I shall not worship nor offer sacrifice to dead idols, lacking the breath of life, which have no awareness of themselves and are not even aware of our honoring or dishonoring them. I will not give them that honor that belongs to my Creator alone.' Then Olymbrius put her to harsh torture, and threw her into prison all wounded and bleeding. Marina prayed to God in the prison, and, after she had prayed, there appeared to her first the devil in the form of a terrible serpent, which twined itself about her head. When she made the sign of the Cross, the serpent split asunder and disappeared. Then she was bathed in Heavenly Light; and the walls and roof of the prison disappeared and a Cross was revealed, resplendent and lofty. On the top of the Cross was perched a white dove, from which there came a voice: "Rejoice, Marina, thou dove of Christ, daughter of the Sion that is on high, for the day of thy joy is drawing near!', and Marina was healed by the power of God of all her wounds. The demented judge tortured her the next day by fire and water, but Marina endured it all as if not in her own body. She was beheaded in the time of the pagan Roman Emperor Diocletian, but remains alive in soul and in power in heaven and on earth. One of her hands is preserved in the Monastery of Vatopedi on the Holy Mountain. Even in Albania, in the Langa mountains overlooking Lake Ochrid, there is a Monastery of Saint Marina with some of her wonderworking holy relics. Numerous miracles have been wrought in this Monastery and still are, witnessed not only by Christians but also by Moslems. The Turks have such a veneration for this holy place that they have never laid hands on either the place or the Monastery's possessions. At one time, a Turk was caretaker of the Monastery.

FOR CONSIDERATION

Until Christ becomes to the soul all that has any lasting and unchanging worth; until then a man cannot come to suffer for Christ. How was Saint Marina, a fifteen-year-old girl, able to follow this path? Because Christ was everything to her. How was Saint Julitta able to rejoice, seeing her three-year-old son Cerycus dead for the Christian faith? Again, because Christ was everything. Here is how Saint Tikhon of Zadonsk speaks, in detail and in the form of a conversation between Christ and man, of how Christ is everything to man: "Do you desire good for yourself? All good is in Me. Do you desire blessings? All blessings are in Me. Do you desire beauty? What is lovelier than I? Do you desire noble birth? What birth is more noble than that of the Son of God and the Virgin? Do you desire rank? Who is of higher rank than the King of Heaven? Do you desire glory? Who is more glorious than I? Riches? All riches are in Me. Wisdom? I am the Wisdom of God. Friendship? Who is a greater friend than I -- I Who laid down My life for all? Who can help but I? Happiness? Who can be happy without Me? Do you seek consolation in distress? Who will console you but I? Do you seek peace? I am the peace of the soul. Do you seek life? In Me is the Fount of Life. Do you seek light? I am the Light of the world."  (Source: The Prologue from Ochrid)

_________________

"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Prayer as an Important Aspect of Our Spiritual Life (Part II)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

PRAYER AS AN IMPORTANT ASPECT OF OUR SPIRITUAL LIFE (Part II)
By Monk Moses

The Nature of Prayer

What, after all, is the nature of prayer? Is it worth the toil, concern, and effort that goes into it?

Let us examine the words of the Holy Fathers for insight.

Saint John Chrysostomos says:

"Prayer is a harbor in the storms of life, an anchor for those who are storm tossed, the treasure of the poor, the security of the rich, the healing of the sick, the preservation of health. Prayer banishes evil things, and preserves the good."

And the God-bearing ecumenical father continues:

"Prayer silences the passions of the soul, assuages the rebellion of anger, dismisses envy, dissipates evil desire withers the love of worldly things, and brings great peace and serenity to the soul."

The essence of prayer becomes clear from what it offers. Saint John of the Ladder (Climacus) says that prayer is the means which unites man with God. The most ascetic Saint Gregory of Sinai, who wanted to traverse the universe to teach everyone the benefits of prayer, penetrates the matter more deeply proclaiming:

"Prayer is a pleasant fire for the beginners, 'a light made fragrant when activated' for the advanced. Prayer informs the heart; it is the hope of salvation, the sign of purification, a symbol of holiness, the knowledge of God, the engagement of the Holy Spirit, the joy of Jesus, the gladness of the soul, the mercy of God, the sign of reconciliation, the seal of Christ, the ray of the intelligible sun, the confirmation of Christianity, proof of Angelic life."

Serious obstacles to prayer are too much sleep, too much food, too much talk, and luxurious living. These contribute to forgetfulness of God and a sluggish body while making vigilance and exaltation of the spirit difficult. They do not help in purification and they confuse the mind, heart, and judgment, which should be calm, peaceful and inquietude during prayer.

How should I pray? When should I pray? How extensive should my prayer be? Questions such as these reveal an absence of fervent and continuous prayer. For the one who loves prayer intensely, there are no bounds. He will simply pray at every opportunity. Today's prayer is a continuation of yesterday's. And today's prayer will be continued tomorrow. It is said that a holy man never used the dismissal prayer "Through the prayers of our holy Fathers..." because his prayer life had no end.

Difficulty in making prayer a daily experience is indicative of a serious weakness in our spiritual life. But, with recognition and acknowledgment of this weakness, we should not be disheartened. Rather, we should let it be a stimulus to intensified and more persistent efforts. We can learn to pray virtually anywhere we may be, whenever we think of it. But there should be special times, in addition to church services, when we conduct our individual prayers. And, as Abba (Father) Isaac suggests for each monk within his cell, we must seek the quietest place available for our prayers.

Once Abba (Father) Makarios of Egypt was asked how we should pray and he answered in this way:

"It is not necessary to babble foolishly at great lengths, but to extend your arms and to say: "Lord, have mercy on me as You desire and know best.' And if there is a war about to break out, say: 'Lord, help me,' for He knows what is best for us and provides His mercy."

We have prayer with words, and we can also make our entire life a prayer, a sacrifice of consecration to God, a prayer without words, which is perhaps the strongest and greatest prayer. Let us sit, patiently, tirelessly, as permanent disciples listening to God speak, ignorant, innocent, humble, poor, dumb before the All-Merciful Father, let us beseech His mercy, His salvation, and His salutary help with "ineffable sighs." With a silent prayer, let us allow God to speak in our life. Let us allow Him to do whatever He desires with us, that we may become similar to the Saints, His ever obedient children, and be restored to our pristine and original beauty, making His life truly our own life.

Abba (Father) Isaac says that when you approach God to pray, "think of yourself as an insignificant ant, a creeping creature of the earth, a leech, a stammering infant."

Abba (Father) Serapion says that the stance of people in prayer must be like that of soldiers standing guard, constant, vigilant, in a state of emergency and courageous readiness.

That great teacher of prayer, Saint John Chrysostomos, whose entire life was a petition, has this to say:

"We must pray with every vigilant attention. And this will be possible if we understand well with whom we are conversing, and that during such time we are His servants offering sacrifice to God. We must pray with contrition, with tears, with reverence, with serenity and great calmness. Our sins should not stop us from prayer. We should be ashamed of our sins, but they should not keep us from our prayers. Even though you are a sinner, approach God with prayer, that you may be reconciled with Him; give Him an opportunity to forgive your sins, which He will, in order to reveal His love for mankind."

And the Holy Father continues:

"If you are afraid to approach God because of your sins, you are actually hindering Him, to the extent, at least, that is dependent upon you, from expressing His goodness and the wealth of His providential care. Remove afar, therefore, every hesitation and doubt about prayer because of sin."

(To be continued)

___________________________

"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Prayer as an Important Aspect of our Spiritual Life

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

PRAYER AS AN IMPORTANT ASPECT OF OUR SPIRITUAL LIFE
By Monk Moses

The life of prayer is one part of a much broader topic of spiritual life, in general, the life in Christ, spiritual ascension, the way to sanctification and deification (theosis). Combined with personal inner purification and a regular sacramental life, a life of prayer will help significantly in the regeneration of the faithful during this difficult period in which we live.

The content of this discussion is not the property of the author. It consists of material borrowed from the abundant resources bequeathed to us as an inheritance by the holy Fathers. Also included are precious morsels gathered eagerly from the spiritual dinner table of contemporary gerondes (elders) of Mt. Athos.

There are many stations or steps in the journey of prayerful spiritual ascent. We shall briefly address some of the more significant ones related to our topic.

Study is one of the very steps. In the austere Monastic Rule of Saint Pachomios one of the canons requires that novice monks be taught reading and writing by older monks, to assist them in their study of Sacred Scripture. Father Theodoros of Thebes, a disciple of Saint Pachomios, made the following observation about his monastic life:

"Neither in our heart nor in our mouth had we anything other than the word of God alone, and we did not feel that we were living on earth but were celebrating in heaven."

The mind learns that with which it is preoccupied. If one is preoccupied during the entire day with the lives of others, he derives no benefit for himself. Through unbridled curiosity and idle discussion, particularly where the sins of others are addressed with satisfaction and interest, we stimulate and arouse our own passions. It has been observed that people who are scandalmongers, who gossip, and who defend morality by accusing others, usually have very serious problems themselves. Preoccupation with vain things and malicious conversations are to be avoided; they can totally incapacitate the spirit of prayer.

Study will help in our effort to pray by arousing our forgotten powers, by strengthening and invigorating us. In this vein Father Isalas instructs us:

"When you arise in the morning before you begin your work, study the words of God. When you have the words of God as your constant companion, you will not be preoccupied with worldly matters, you will not be troubled, you will not sin."

Saint Ephraim the Syrian, who incidentally was described by Saint Gregory of Nyssa as having Sacred Scripture as his only nourishment, adds this:

"The words of God refresh the heat of the soul.  Suckle the words of God like an infant so that you may grow."

For one who desires to live the life of prayer daily nourishment from Sacred Scripture is indispensable. Study of the Holy Bible expedites the intervention of God in our life. And it is good for such a study to precede prayer. In addition to Sacred Scripture, particular Psalms (Old Testament), the life of the Saints of the day and a selected ascetic text from the Holy Fathers can provide relief from the confusion and distress of the day, and help us prepare to surrender to God. And let it be emphasized that God is not to be dealt within a few minutes out of the entire twenty-four hour period. God is for the entire day! His abiding presence should accompany us continuously so that all our activities are preparation for the sacred hours when we embrace God. And, in turn, these sacred hours will strengthen us for the struggles that follow.

Everything flows calmly under the watchful eye of God, Who blesses and sanctifies us. And if we transgress he may intervene austerely to bring back to our senses. Let us, therefore, always remember Him.

Liturgical books - the Horologion, Psalter, Menaia, Triodion, Pentecostarion, Parakletiki - are not only for the lectern in church but also for the prayer room in our home. These books offer great assistance to our spiritual life. It is a beautiful thing when one comes to love these books and makes them daily companions even if only for an abbreviated Orthros (Matins) or a few hymns from Vespers (Esperinos), the Compline (Apotheipnon), or the Salutations (Chairetismoi) to the Theotokos.

The Holy Church has designated particular prayers for important events in our lives such as birth, sickness, engagement, marriage, and death, as well as for various other occasions, such the opening of a home, the beginning of a business, or the start of a professional career. The Church has also designated prayers for prescribed hours of the day.

Saint John Chrysostomos, commenting on prayer before and after meals, notes that among the reason for these prayers are the following: that we also remember the nourishment of the soul; that we avoid intoxication and over-indulgence; that we develop the discernment of moderation; and that we express our gratitude to God for His gifts.

At prescribed times our Holy Church gathers in common prayer and worship. The prayers of many faithful who have gathered are more readily received and heard by God. He is particularly attentive to such petitions. To help us receive the full benefit of ecclesiastical gatherings let us pay close attention to these words of Saint Symeon the New Theologian:

"Stand in the church as if you are in heaven together with the Angels, and consider yourself unworthy to be praying together with your brothers. And be vigilant not to be looking back and forth to observe the brothers and sisters, how they are standing or chanting, but observe only yourself, your chanting and your sins."

Saint Paul noted that he who is happy should sing. Psalmody - spiritual song - is not only for church services but for any circumstances that permit. We can chant aloud or silently, individually or as a group, before and after prayer, and even during intermissions.

According to Diadochos, bishop of Photiki, in addition to the familiar ecclesiastical psalmody, we also have another psalmody which comes from an overflow of joy, powerful and moving, with a prayerful disposition. This psalmody, when moved by the Holy Spirit, is accompanied by the delight of the heart, spiritual tears and incredible joy.

Returning to the preparatory aspect of prayer, let us note the words of Saint Athanasios in his treatise on virginity: "The believer who is dedicated to God must be found with the Book in his hands when the sun rises." He also provides instructions for the hours of the day and night, and how the faithful Christians must stand before God.

It is well established that books are beneficial, but they do not always lead to prayer. And it is to be noted that a greater teacher than books is prayer itself. Innumerable Ascetics have learned to pray without any books at all. Books and church gatherings cannot always be with us, but we always learn by the inner work of prayer, which can be with us at all times. The soul of each one who truly prays becomes a temple of God and a sacred place of sacrifice. All prayers are good; audible prayers, book prayers, public prayers, silent prayers of the heart when practiced carefully and attentively.

As there is no healthy plant without roots, there can be no life of prayer without the Sacraments (Mysteria), especially Holy Eucharist. For, as Abba (Father) Apollos says, "He who withdraws from communing the Sacred Mysteries, causes God Himself to withdraw from him." It is customary for monks to complete prayers begun in their cell when they have gathered in the church. And common prayers started in the church are completed in their cells. The sacrament of Holy Eucharist, in which they participated during Divine Liturgy is continued on the sacred altar of their hearts with ongoing prayer.

(To be continued)

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"Glory Be To GOD For All things!" - Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George