Public Prayer

Previously I've posted  concerning private prayer and a person's life of unceasing prayer in and around their normal life of work and family. In this post I want to look at the prayer of The Church, the public prayer of The Christians together.

The central pivot of the Church's prayer is called the Divine Liturgy, or Holy Mass, or Holy Communion. The word Liturgy, which is the word used by the Orthodox, comes from an ancient (pre-Christian) Greek concept leitourgia, which meant that the rich would take on some extra duties which the poor could not afford to do. This is exactly what we are doing in the Holy Communion, we are making an offering on behalf of the whole world, and receiving from God, both ourselves personally, but also our community and the rest of creation, the Holy Gift, Jesus.

The other word we hear is the Greek noun eucharistía which literally means “Good Favour”. The Greek word Eucharistéō is the usual verb "to thank". The word “Mass”, by the way, comes from the final prayer of the Latin rite: Missa est, it was just a dismissal, but has been given an implication of “mission”, an icon of the missionary nature of the Church.

We appear to offer bread and wine, together with ourselves and our service, in return God comes to us himself and makes us anew. We are empowered, indeed commanded, to make this offering as we are the Royal Priesthood; commanded by none other than Christ Jesus himself. How Jesus comes to us as the Gift of God is a mystery, and this is why we call this a 'sacrament' - a Latin translation of the Greek Mysterion.

I call Holy Communion, the pivot because all other public prayer surrounds it and depends on it. In the early days of the church, the people of God lived in close communities and met for a common meal every day where the Holy Offering could be made (bread and wine offered), and the Gift received in fellowship. As Christianity spread wider into the community the custom of meeting for the Offering became a weekly event on the Lord's Day. This pattern is still maintained in the Orthodox and Roman Catholic communions, and this is also mostly true in the protestant churches of the classical reformation (for instance, the Lutherans, and Church of England), sadly it has died out in many modern reformed groups.

Our other public prayers are derived from the monastic tradition of praying every hour. Clearly nothing much would get done in the world if like monks and nuns, everyone stopped to pray for 15 minutes every hour, and even in monasteries the Hours are run together. But in truth these formal prayers are part and parcel of the Holy Liturgy – they are the Holy Liturgy in the daily and hourly life of The Church. Not everyone can be at every service, but by joining the public prayer in some way, we are joining ourselves to the offering of the Church.

There are then certainly two parts, equally important, to prayer: our own personal dialogue with God; and the great work of the Church as we make the Holy Offering together. Because we have Christ, we are the rich ones, and so we can afford to offer the leitourgia: in truth then we offer Him, the one and only worthy offering. And in return the whole world, the whole of creation, receives the Holy Gifts - not received because we are worthy, but because God loves us. Remember He loves everyone: those who know Him and love Him; those who once knew Him, but seem now to have forgotten Him; those who never knew Him; even those who know of Him but hate Him.

Love to you all,

Richard.

Sin is Personal

If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being.
A.I. Solzhenitsyn

This little quotation says so much to me.   Some people say that they think of me as being good, but I know myself to be a sinner.  My heart contains so much to be sorry for, as well as so much to be grateful for.

For example, only one of many, I have a terrible temper, especially when I blame myself for something.  I am liable to go into a complete ranting rage at a moment's notice.  There appears to be nothing that I can do about it.  I also have difficulties with other passions.  Most of these are habits, and I would dearly like to have them behind me.

In fact when I think about it, I have all the passions: Pride, Anger, Lust, Envy, Gluttony, Avarice, Sloth; but also in some strange way hints of all the virtues: Humility, Patience, Chastity, Contentedness, Temperance, Liberality, and Diligence.  This is what Aleksandr is saying in the quote above.  Defeating sin is about moving our own personal dividing lines.

And defeating sin is an internal battle: the devil is pretty simplistic in his approach, "if he did it yesterday, lets see if we can fool him into doing it again today" is his favourite ploy.  Not being a creator, he doesn't do well in the innovation stakes.  For true innovation in sinning you want a human, but once invented the devil is quite happy to nudge you into it time after time after time...

It's easy to say "avoid the opportunities for sin", but in practise this is impossible.  Yes, we can avoid pubs to avoid drink, but then we cut ourselves off from companionship with people for whom we may be called to help.  I could give up woodwork, so that I didn't get angry when I cut the wood wrong - but then I couldn't make the things that people love.  We could give up marriage, so we couldn't hurt the ones we love.

In fact we can't avoid sin, it is already in our hearts.  All we can do is turn back every time to God and repent - and then ask for Grace to do better.  Only God can take the stain of sin from our hearts, and He will only do it if he is asked.
This is what is meant by "standing in the struggle".
St Basil the Great wrote this:

Blessed, therefore, is he who did not continue in the way of sinners but passed quickly by better reasoning to a pious way of life.  For there are two ways opposed to each other, the one wide and broad, the other narrow and close ...  Now,  the smooth and downward way has a deceptive guide, a wicked demon, who drags his followers through pleasure to destruction, but the rough and steep way has a good angel, who leads his followers through the toils of virtue to a blessed end.

Notice the words 'continue' and 'quickly' in the first sentence, and the phrase 'toils of virtue' in the last. And this is a story about a monk from Kiev:

A brother asked Abba Sisoes, saying, "What shall I do, Abba, for I have fallen?"  The old man answered, "Get up again."  The brother says,"I got up and fell again."  The old man continued, "Get up again and again."  The brother asked, "'till when?"  The old man answered, "Until you have been seized either by virtue or by sin."

It's clear then, the Fathers tell us that we have to find a way to the rough and steep path that leads to the blessed end. But that we will step off that path, and when we do we must immediately step back on again, albeit a little further from our goal. Confess the sin, turn to God, immediately begin to struggle upwards again.

What, after all, was the Problem in The Garden of Eden?  Was it the eating of the forbidden fruit?  Or was it, perhaps, the lie, the attempt to hide the broken commandment, the fear of being found out?  Yes, the breaking of the command was the sin, but the stain on their hearts, on our hearts still today, is the fear of being found out.  This is why we must immediately confess and ask for forgiveness - the longer we wait the worse the stain, the worse the rot.

A quote from St. Silouan of Athos:

The heart-stirrings of a good man are good; those of a wicked person are wicked; but everyone must learn how to combat intrusive thoughts, and turn the bad into good. This is the mark of the soul that is well versed.
How does this come about, you will ask?
Here is the way of it: just as a man knows when he is cold or when he feels hot, so does the man who has experienced the Holy Spirit know when grace is in his soul, or when evil spirits approach.
The Lord gives the soul understanding to recognize His coming, and love Him and do His will. In the same way the soul recognizes thoughts which proceed from the enemy, not by their outward form but by their effect on her [the soul].
This is knowledge born of experience;  and the man with no experience is easily duped by the enemy.

The Lord should have the last word here (Luke 6:45):

The good man out of the good treasure of his heart produces good, and the evil man out of his evil treasure produces evil; for out of the abundance of the heart his mouth speaks.