When is the best time to read a prayer? How to pray correctly, cross yourself, church rules and basic prayers. Is it possible to read prayers without a candle?

All about prayer: what is prayer? How to properly pray for another person at home and in church? We will try to answer these and other questions in the article!

Prayers for every day

1. PRAYER-MEETING

Prayer is a meeting with the Living God. Christianity gives a person direct access to God, who hears a person, helps him, loves him. This is the fundamental difference between Christianity, for example, and Buddhism, where during meditation the person praying deals with a certain impersonal super-being into which he is immersed and in which he dissolves, but he does not feel God as a living Person. IN Christian prayer man feels the presence of the Living God.

In Christianity, God who became Man is revealed to us. When we stand in front of the icon of Jesus Christ, we contemplate God Incarnate. We know that God cannot be imagined, described, depicted in an icon or painting. But it is possible to depict God who became Man, the way He appeared to people. Through Jesus Christ as Man we discover God. This revelation occurs in prayer addressed to Christ.

Through prayer we learn that God is involved in everything that happens in our lives. Therefore, conversation with God should not be the background of our life, but its main content. There are many barriers between man and God that can only be overcome through prayer.

People often ask: why do we need to pray, ask God for something, if God already knows what we need? To this I would answer this way. We do not pray to ask God for something. Yes, in some cases we ask Him for specific help in certain everyday circumstances. But this should not be the main content of prayer.

God cannot be just an “auxiliary means” in our earthly affairs. The main content of prayer should always remain the very presence of God, the very meeting with Him. You need to pray in order to be with God, to come into contact with God, to feel the presence of God.

However, meeting God in prayer does not always happen. After all, even when meeting a person, we are not always able to overcome the barriers that separate us, to descend into the depths; often our communication with people is limited only to the superficial level. So it is in prayer. Sometimes we feel that between us and God there is like a blank wall, that God does not hear us. But we must understand that this barrier was not set by God: We We ourselves build it with our sins. According to one Western medieval theologian, God is always near us, but we are far from Him, God always hears us, but we do not hear Him, God is always inside us, but we are outside, God is at home in us, but we are in Him strangers.

Let us remember this when we prepare for prayer. Let us remember that every time we rise to pray, we come into contact with the Living God.

2. PRAYER-DIALOGUE

Prayer is a dialogue. It includes not only our appeal to God, but also the response of God Himself. As in any dialogue, in prayer it is important not only to speak out, to speak out, but also to hear the answer. God’s answer does not always come directly in the moments of prayer; sometimes it happens a little later. It happens, for example, that we ask God for immediate help, but it comes only after a few hours or days. But we understand that this happened precisely because we asked God for help in prayer.

Through prayer we can learn a lot about God. When praying, it is very important to be prepared for the fact that God will reveal himself to us, but He may turn out to be different than we imagined Him to be. We often make the mistake of approaching God with our own ideas about Him, and these ideas obscure from us the real image of the Living God, which God Himself can reveal to us. Often people create some kind of idol in their minds and pray to this idol. This dead, artificially created idol becomes an obstacle, a barrier between the Living God and us humans. “Create a false image of God for yourself and try to pray to him. Create for yourself the image of God, an unmerciful and cruel Judge - and try to pray to him with trust, with love,” notes Metropolitan Anthony of Sourozh. So, we must be prepared for the fact that God will reveal himself to us differently than we imagine Him to be. Therefore, when starting to pray, we need to renounce all the images that our imagination, human fantasy creates.

God's answer may come in different ways, but prayer is never unanswered. If we do not hear an answer, it means that something is wrong in ourselves, it means that we have not yet sufficiently tuned in to the way that is necessary to meet God.

There is a device called a tuning fork, which is used by piano tuners; This device produces a clear “A” sound. And the strings of the piano must be tensioned so that the sound they produce is in exact accordance with the sound of the tuning fork. As long as the A string is not properly tensioned, no matter how much you strike the keys, the tuning fork will remain silent. But at the moment when the string reaches the required degree of tension, the tuning fork, this lifeless metal object, suddenly begins to sound. Having tuned one “A” string, the master then tunes “A” in other octaves (in a piano, each key strikes several strings, this creates a special volume of sound). Then he tunes “B”, “C”, etc., one octave after another, until finally the entire instrument is tuned in accordance with the tuning fork.

This should happen with us in prayer. We must tune in to God, tune in to Him throughout our lives, all the strings of our soul. When we tune our lives to God, learn to fulfill His commandments, when the Gospel becomes our moral and spiritual law and we begin to live in accordance with God’s commandments, then we will begin to feel how our soul responds in prayer to the presence of God, like a tuning fork that responds to a precisely tensioned string.

3. WHEN SHOULD YOU PRAY?

When and for how long should you pray? The Apostle Paul says: “Pray without ceasing” (1 Thess. 5:17). Saint Gregory the Theologian writes: “You need to remember God more often than you breathe.” Ideally, the entire life of a Christian should be permeated with prayer.

Many troubles, sorrows and misfortunes occur precisely because people forget about God. After all, there are believers among criminals, but at the moment of committing a crime they do not think about God. It is difficult to imagine a person who would commit murder or theft with the thought of an all-seeing God, from whom no evil can be hidden. And every sin is committed by a person precisely when he does not remember God.

Most people are unable to pray throughout the day, so we need to find some time, even if it is short, to remember God.

In the morning you wake up thinking about what you have to do that day. Before you start working and plunge into the inevitable hustle and bustle, devote at least a few minutes to God. Stand before God and say: “Lord, you gave me this day, help me spend it without sin, without vice, save me from all evil and misfortune.” And call on God’s blessing for the beginning of the day.

Throughout the day, try to remember God more often. If you feel bad, turn to Him with a prayer: “Lord, I feel bad, help me.” If you feel good, tell God: “Lord, glory to You, I thank You for this joy.” If you are worried about someone, tell God: “Lord, I am worried about him, I hurt for him, help him.” And so throughout the day - no matter what happens to you, turn it into prayer.

When the day comes to an end and you are getting ready for bed, remember the past day, thank God for all the good things that happened, and repent for all the unworthy acts and sins that you committed that day. Ask God for help and blessings for the coming night. If you learn to pray like this every day, you will soon notice how much more fulfilling your whole life will be.

People often justify their reluctance to pray by saying that they are too busy and overloaded with things to do. Yes, many of us live in a rhythm that ancient people did not live in. Sometimes we have to do many things during the day. But there are always some pauses in life. For example, we stand at a stop and wait for a tram - three to five minutes. We go to the subway - twenty to thirty minutes, dial a phone number and hear busy beeps - a few more minutes. Let us at least use these pauses for prayer, let them not be wasted time.

4. SHORT PRAYERS

People often ask: how should one pray, in what words, in what language? Some even say: “I don’t pray because I don’t know how, I don’t know prayers.” No special skill is needed to pray. You can simply talk to God. At divine services in the Orthodox Church we use a special language - Church Slavonic. But in personal prayer, when we are alone with God, there is no need for any special language. We can pray to God in the language in which we speak with people, in which we think.

The prayer should be very simple. The Monk Isaac the Syrian said: “Let the whole fabric of your prayer be a little complicated. One word from a tax collector saved him, and one word from a thief on the cross made him heir to the Kingdom of Heaven.”

Let us remember the parable of the publican and the Pharisee: “Two men entered the temple to pray: one was a Pharisee, and the other was a publican. The Pharisee, standing, prayed to himself like this: “God! I thank You that I am not like other people, robbers, offenders, adulterers, or like this tax collector; I fast twice a week, I give a tenth of everything I acquire.” The publican, standing in the distance, did not even dare to raise his eyes to heaven; but, hitting himself on the chest, he said: “God! be merciful to me, a sinner!” (Luke 18:10-13). And this short prayer saved him. Let us also remember the thief who was crucified with Jesus and who said to Him: “Remember me, Lord, when You come into Your kingdom” (Luke 23:42). This alone was enough for him to enter heaven.

The prayer can be extremely short. If you are just beginning your prayer journey, start very short prayers- ones you can focus on. God doesn't need words - He needs a person's heart. Words are secondary, but the feeling and mood with which we approach God is of primary importance. Approaching God without a sense of reverence or with absent-mindedness, when during prayer our mind wanders to the side, is much more dangerous than saying the wrong word in prayer. Scattered prayer has neither meaning nor value. A simple law applies here: if the words of prayer do not reach our hearts, they will not reach God either. As they sometimes say, such a prayer will not rise higher than the ceiling of the room in which we pray, but it must reach heaven. Therefore, it is very important that every word of prayer is deeply experienced by us. If we are not able to concentrate on the long prayers that are contained in the books of the Orthodox Church - prayer books, we will try our hand at short prayers: “Lord, have mercy,” “Lord, save,” “Lord, help me,” “God, be merciful to me.” , sinner.”

One ascetic said that if we could, with all the strength of feeling, with all our hearts, with all our soul, say just one prayer, “Lord, have mercy,” this would be enough for salvation. But the problem is that, as a rule, we cannot say it with all our hearts, we cannot say it with our whole lives. Therefore, in order to be heard by God, we are verbose.

Let us remember that God thirsts for our heart, not our words. And if we turn to Him with all our hearts, we will certainly receive an answer.

5. PRAYER AND LIFE

Prayer is associated not only with the joys and gains that occur thanks to it, but also with painstaking daily work. Sometimes prayer brings great joy, refreshes a person, gives him new strength and new opportunities. But it very often happens that a person is not in the mood for prayer, he does not want to pray. So, prayer should not depend on our mood. Prayer is work. The Monk Silouan of Athos said, “Praying is shedding blood.” As in any work, it takes effort on the part of a person, sometimes enormous, so that even in those moments when you don’t feel like praying, you force yourself to do so. And such a feat will pay off a hundredfold.

But why do we sometimes not feel like praying? I think the main reason here is that our life does not correspond to prayer, is not tuned to it. As a child, when I studied at a music school, I had an excellent violin teacher: his lessons were sometimes very interesting, and sometimes very difficult, and this did not depend on his mood, but on how good or bad I prepared for the lesson. If I studied a lot, learned some kind of play and came to class fully armed, then the lesson went in one breath, and the teacher was pleased, and so was I. If I was lazy all week and came unprepared, then the teacher was upset, and I was sick of the fact that the lesson was not going as I would like.

It's the same with prayer. If our life is not a preparation for prayer, then it can be very difficult for us to pray. Prayer is an indicator of our spiritual life, a kind of litmus test. We must structure our lives in such a way that they correspond to prayer. When, saying the prayer “Our Father,” we say: “Lord, Thy will be done,” this means that we must always be ready to do the will of God, even if this will contradicts our human will. When we say to God: “And forgive us our debts, just as we forgive our debtors,” we thereby undertake the obligation to forgive people, to forgive them their debts, because if we do not forgive debts to our debtors, then, the logic of this prayer, and God will not leave us our debts.

So, one must correspond to the other: life - prayer and prayer - life. Without this conformity we will have no success either in life or in prayer.

Let us not be embarrassed if we find it difficult to pray. This means that God sets new tasks for us, and we must solve them both in prayer and in life. If we learn to live according to the Gospel, then we will learn to pray according to the Gospel. Then our life will become complete, spiritual, truly Christian.

6. ORTHODOX PRAYER book

You can pray in different ways, for example, in your own words. Such prayer should constantly accompany a person. Morning and evening, day and night, a person can turn to God with the simplest words coming from the depths of the heart.

But there are also prayer books that were compiled by saints in ancient times; they need to be read in order to learn prayer. These prayers are contained in the “Orthodox Prayer Book”. There you will find church prayers for morning, evening, repentance, thanksgiving, you will find various canons, akathists and much more. Having bought the “Orthodox Prayer Book”, do not be alarmed that there are so many prayers in it. You don't have to All read them.

If morning prayers read quickly, it will take about twenty minutes. But if you read them thoughtfully, carefully, responding with your heart to every word, then reading can take a whole hour. Therefore, if you do not have time, do not try to read all the morning prayers, it is better to read one or two, but so that every word of them reaches your heart.

Before the section “Morning Prayers” it says: “Before you begin to pray, wait a little until your feelings subside, and then say with attention and reverence: “In the name of the Father and the Son and the Holy Spirit. Amen". Wait a little longer and only then start praying.” This pause, the “minute of silence” before the start of church prayer, is very important. Prayer must grow from the silence of our heart. People who “read” morning and evening prayers every day are constantly tempted to read the “rule” as soon as possible in order to begin their daily activities. Often, with such reading, the main thing escapes - the content of the prayer. .

The prayer book contains many petitions addressed to God, which are repeated several times. For example, you may come across a recommendation to read “Lord, have mercy” twelve or forty times. Some perceive this as some kind of formality and read this prayer at high speed. By the way, in Greek “Lord, have mercy” sounds like “Kyrie, eleison.” In the Russian language there is a verb “playing tricks”, which came precisely from the fact that the psalm-readers on the choir very quickly repeated many times: “Kyrie, eleison”, that is, they did not pray, but “played tricks”. So, in prayer there is no need to fool around. No matter how many times you read this prayer, it must be said with attention, reverence and love, with complete dedication.

There is no need to try to read out all the prayers. It’s better to devote twenty minutes to one prayer, “Our Father,” repeating it several times, thinking about every word. It is not so easy for a person who is not accustomed to praying for a long time to read out a large number of prayers at once, but there is no need to strive for this. It is important to be imbued with the spirit that breathes the prayers of the Fathers of the Church. This is the main benefit that can be derived from the prayers contained in the Orthodox Prayer Book.

7. PRAYER RULE

What is a prayer rule? These are prayers that a person reads regularly, daily. Everyone's prayer rules are different. For some, the morning or evening rule takes several hours, for others - a few minutes. Everything depends on a person’s spiritual make-up, the degree to which he is rooted in prayer and the time he has at his disposal.

It is very important that a person follows the prayer rule, even the shortest one, so that there is regularity and constancy in prayer. But the rule should not turn into a formality. The experience of many believers shows that when constantly reading the same prayers, their words become discolored, lose their freshness, and a person, getting used to them, stops focusing on them. This danger must be avoided at all costs.

I remember when I took monastic vows (I was twenty years old at the time), I turned to an experienced confessor for advice and asked him what prayer rule I should have. He said: “You must read morning and evening prayers, three canons and one akathist every day. No matter what happens, even if you are very tired, you must read them. And even if you read them hastily and inattentively, it doesn’t matter, the main thing is that the rule is read.” I tried. Things didn't work out. Daily reading of the same prayers led to the fact that these texts quickly became boring. In addition, every day I spent many hours in church at services that spiritually nourished me, nourished me, and inspired me. And reading the three canons and the akathist turned into some kind of unnecessary “appendage”. I started looking for other advice that was more suitable for me. And I found it in the works of St. Theophan the Recluse, a remarkable ascetic of the 19th century. He advised the prayer rule to be calculated not by the number of prayers, but by the time that we are ready to devote to God. For example, we can make it a rule to pray for half an hour in the morning and evening, but this half hour must be completely given to God. And it is not so important whether during these minutes we read all the prayers or just one, or perhaps we devote one evening entirely to reading the Psalter, the Gospel or prayer in our own words. The main thing is that we are focused on God, so that our attention does not slip away and that every word reaches our heart. This advice worked for me. However, I do not rule out that the advice I received from my confessor would be more suitable for others. Here a lot depends on the individual person.

It seems to me that for a person living in the world, not only fifteen, but even five minutes of morning and evening prayer, if, of course, it is said with attention and feeling, is enough to be a real Christian. It is only important that the thought always corresponds to the words, the heart responds to the words of prayer, and the whole life corresponds to the prayer.

Try, following the advice of St. Theophan the Recluse, to set aside some time for prayer during the day and for daily performance prayer rule. And you will see that it will bear fruit very soon.

8. DANGER OF ADDITION

Every believer faces the danger of becoming accustomed to the words of prayers and becoming distracted during prayer. To prevent this from happening, a person must constantly struggle with himself or, as the Holy Fathers said, “stand guard over his mind”, learn to “enclose the mind in the words of prayer.”

How to achieve this? First of all, you cannot allow yourself to utter words when both your mind and heart do not respond to them. If you begin to read a prayer, but in the middle of it your attention wanders, return to the place where your attention wandered and repeat the prayer. If necessary, repeat it three times, five, ten times, but ensure that your whole being responds to it.

One day in church a woman turned to me: “Father, I have been reading prayers for many years - both in the morning and in the evening, but the more I read them, the less I like them, the less I feel like a believer in God. I’m so tired of the words of these prayers that I no longer respond to them.” I told her: “And you don't read morning and evening prayers.” She was surprised: “So how?” I repeated: “Come on, don’t read them. If your heart does not respond to them, you must find another way to pray. How long do your morning prayers take you?” - "Twenty minutes". - “Are you ready to devote twenty minutes to God every morning?” - “Ready.” - “Then take one morning prayer - of your choice - and read it for twenty minutes. Read one of its phrases, be silent, think about what it means, then read another phrase, be silent, think about its content, repeat it again, think about whether your life corresponds to it, whether you are ready to live so that this prayer becomes the reality of your life . You say: “Lord, do not deprive me of Your heavenly blessings.” What does this mean? Or: “Lord, save me from eternal torment.” What is the danger of these eternal torments, are you really afraid of them, do you really hope to avoid them? The woman began to pray like this, and soon her prayers began to come to life.

You need to learn prayer. You need to work on yourself; you cannot allow yourself to utter empty words while standing in front of an icon.

The quality of prayer is also affected by what precedes it and what follows it. It is impossible to pray with concentration in a state of irritation if, for example, before starting prayer we quarreled with someone or yelled at someone. This means that in the time that precedes prayer, we must internally prepare for it, freeing ourselves from what prevents us from praying, tuning into a prayerful mood. Then it will be easier for us to pray. But, of course, even after prayer one should not immediately plunge into vanity. After finishing your prayer, give yourself some more time to hear God’s answer, so that something in you can be heard and respond to the presence of God.

Prayer is only valuable when we feel that thanks to it something changes in us, that we begin to live differently. Prayer must bear fruit, and these fruits must be tangible.

9. BODY POSITION WHEN PRAYING

In the practice of prayers of the Ancient Church they used different poses, gestures, body positions. They prayed while standing, on their knees, in the so-called pose of the prophet Elijah, that is, kneeling with their head bowed to the ground, they prayed while lying on the floor with outstretched arms, or standing with raised arms. When praying, bows were used - to the ground and from the waist, as well as the sign of the cross. Of the variety of traditional body positions during prayer, only a few remain in modern practice. This is primarily a standing prayer and a kneeling prayer, accompanied by the sign of the cross and bows.

Why is it even important for the body to participate in prayer? Why can’t you just pray in spirit while lying in bed, sitting in a chair? In principle, you can pray both lying down and sitting: in special cases, in case of illness, for example, or when traveling, we do this. But in ordinary circumstances, when praying, it is necessary to use those body positions that have been preserved in the tradition of the Orthodox Church. The fact is that the body and spirit in a person are inextricably linked, and the spirit cannot be completely autonomous from the body. It is no coincidence that the ancient Fathers said: “If the body has not labored in prayer, then prayer will remain fruitless.”

Go to Orthodox church for Lenten services and you will see how from time to time all the parishioners simultaneously fall to their knees, then get up, fall again and get up again. And so on throughout the service. And you will feel that there is a special intensity in this service, that people are not just praying, they are are working in prayer, carry out the feat of prayer. And go to a Protestant church. During the entire service, the worshipers sit: prayers are read, spiritual songs are sung, but people just sit, do not cross themselves, do not bow, and at the end of the service they get up and leave. Compare these two ways of prayer in church - Orthodox and Protestant - and you will feel the difference. This difference lies in the intensity of prayer. People pray to the same God, but they pray differently. And in many ways this difference is determined precisely by the position of the praying person’s body.

Bowing greatly helps prayer. Those of you who have the opportunity to make at least a few bows and prostrations during your prayer rule in the morning and evening will undoubtedly feel how beneficial this is spiritually. The body becomes more collected, and when the body is collected, it is quite natural to concentrate the mind and attention.

During prayer, we should from time to time make the sign of the cross, especially saying “In the name of the Father and the Son and the Holy Spirit,” and also pronouncing the name of the Savior. This is necessary, since the cross is the instrument of our salvation. When we make the sign of the cross, the power of God is palpably present in us.

10. PRAYER BEFORE ICONS

In church prayer, the external should not replace the internal. The external can contribute to the internal, but it can also hinder it. Traditional body positions during prayer undoubtedly contribute to the state of prayer, but in no way can they replace the main content of prayer.

We must not forget that some body positions are not accessible to everyone. For example, many older people are simply not able to prostrate. There are many people who cannot stand for long. I have heard from older people: “I don’t go to church for services because I can’t stand,” or: “I don’t pray to God because my legs hurt.” God doesn't need legs, but a heart. If you cannot pray while standing, pray while sitting; if you cannot pray while sitting, pray while lying down. As one ascetic said, “it is better to think about God while sitting than to think about your feet while standing.”

Aids are important, but they cannot replace content. One of the important aids during prayer is icons. Orthodox Christians, as a rule, pray before the icons of the Savior, the Mother of God, saints, and before the image of the Holy Cross. And Protestants pray without icons. And you can see the difference between Protestant and Orthodox prayer. IN Orthodox tradition prayer is more specific. Contemplating the icon of Christ, we seem to be looking through a window that reveals another world to us, and behind this icon stands the One to whom we pray.

But it is very important that the icon does not replace the object of prayer, that we do not turn to the icon in prayer and do not try to imagine the one who is depicted on the icon. An icon is only a reminder, only a symbol of the reality that stands behind it. As the Fathers of the Church said, “the honor given to the image goes back to the prototype.” When we approach the icon of the Savior or the Mother of God and kiss it, that is, we kiss it, we thereby express our love for the Savior or the Mother of God.

An icon should not turn into an idol. And there should be no illusion that God is exactly as He is depicted in the icon. There is, for example, an icon of the Holy Trinity, which is called the “New Testament Trinity”: it is non-canonical, that is, it does not correspond to church rules, but in some churches it can be seen. In this icon, God the Father is depicted as a gray-haired old man, Jesus Christ as a young man, and the Holy Spirit as a dove. Under no circumstances should one succumb to the temptation to imagine that the Holy Trinity will look exactly like this. The Holy Trinity is a God whom human imagination cannot imagine. And, turning to God - the Holy Trinity in prayer, we must renounce all kinds of fantasy. Our imagination must be free from images, our mind must be crystal clear, and our heart must be ready to accommodate the Living God.

The car fell into a cliff, turning over several times. There was nothing left of her, but the driver and I were safe and sound. It happened early in the morning, around five o'clock. When I returned to the church where I served in the evening of the same day, I found several parishioners there who woke up at half past four in the morning, sensing danger, and began to pray for me. Their first question was: “Father, what happened to you?” I think that through their prayers both I and the man who was driving were saved from trouble.

11. PRAYER FOR YOUR NEIGHBORHOOD

We must pray not only for ourselves, but also for our neighbors. Every morning and every evening, as well as while in church, we must remember our relatives, loved ones, friends, enemies and offer prayer to God for everyone. This is very important, because people are bound together by inextricable bonds, and often the prayer of one person for another saves the other from great danger.

There was such a case in the life of Saint Gregory the Theologian. When he was still a young man, unbaptized, he crossed the Mediterranean Sea on a ship. Suddenly a strong storm began, which lasted for many days, and no one had any hope of salvation; the ship was almost flooded. Gregory prayed to God and during prayer he saw his mother, who at that time was on the shore, but, as it turned out later, she sensed danger and prayed intensely for her son. The ship, contrary to all expectations, safely reached the shore. Gregory always remembered that he owed his deliverance to his mother’s prayers.

Someone might say: “Well, another story from the lives of the ancient saints. Why don’t similar things happen today?” I can assure you that this is still happening today. I know many people who, through the prayers of loved ones, were saved from death or great danger. And there have been many cases in my life when I escaped danger through the prayers of my mother or other people, for example, my parishioners.

Once I was in a car accident and, one might say, miraculously survived, because the car fell into a cliff, turning over several times. There was nothing left of the car, but the driver and I were safe and sound. It happened early in the morning, around five o'clock. When I returned to the church where I served in the evening of the same day, I found several parishioners there who woke up at half past four in the morning, sensing danger, and began to pray for me. Their first question was: “Father, what happened to you?” I think that through their prayers both I and the man who was driving were saved from trouble.

We should pray for our neighbors, not because God does not know how to save them, but because He wants us to participate in saving each other. Of course, He Himself knows what every person needs - both us and our neighbors. When we pray for our neighbors, this does not mean that we want to be more merciful than God. But this means that we want to participate in their salvation. And in prayer we should not forget about the people with whom life has brought us together, and that they pray for us. Each of us in the evening, going to bed, can say to God: “Lord, through the prayers of all those who love me, save me.”

Let us remember the living connection between us and our neighbors, and let us always remember each other in prayer.

12. PRAYER FOR THE DECEASED

We must pray not only for those of our neighbors who are alive, but also for those who have already passed on to another world.

Prayer for the deceased is necessary first of all for us, because when a loved one passes away, we have a natural feeling of loss, and from this we suffer deeply. But that person continues to live, only he lives in another dimension, because he has moved to another world. So that the connection between us and the person who left us does not break, we must pray for him. Then we will feel his presence, feel that he has not left us, that our living connection with him remains.

But prayer for the deceased, of course, is also necessary for him, because when a person dies, he moves on to another life in order to meet God there and answer for everything he has done in earthly life, good and bad. It is very important that a person on this path be accompanied by the prayers of loved ones - those who remain here on earth, who keep the memory of him. A person who leaves this world is deprived of everything that this world gave him, only his soul remains. All the wealth he owned in life, all that he acquired, remains here. Only the soul goes to another world. And the soul is judged by God according to the law of mercy and justice. If a person has done something evil in life, he has to bear punishment for it. But we, the survivors, can ask God to ease the fate of this person. And the Church believes that the posthumous fate of the deceased is made easier through the prayers of those who pray for him here on earth.

The hero of Dostoevsky’s novel “The Brothers Karamazov,” Elder Zosima (whose prototype was St. Tikhon of Zadonsk) says this about prayer for the departed: “Every day and whenever you can, repeat to yourself: “Lord, have mercy on all who stand before You today.” For at every hour and every moment, thousands of people leave their life on this earth, and their souls stand before the Lord - and how many of them parted with the earth in isolation, unknown to anyone, in sadness and anguish, and no one will regret them ... And now, perhaps, from the other end of the earth, your prayer will ascend to the Lord for his repose, even if you did not know him at all, and he did not know you. How touching it was for his soul, standing in fear of the Lord, to feel at that moment that there was a prayer book for him, that there was a human being left on earth and one who loved him. And God will look more mercifully on both of you, for if you have already pitied him so much, then how much more will He, who is infinitely more merciful... And forgive him for your sake.”

13. PRAYER FOR ENEMIES

The need to pray for enemies follows from the very essence of the moral teaching of Jesus Christ.

In the pre-Christian era, there was a rule: “Love your neighbor and hate your enemy” (Matthew 5:43). It is in accordance with this rule that most people still live. It is natural for us to love our neighbors, those who do good to us, and to treat with hostility, or even hatred, towards those from whom evil comes. But Christ says that the attitude should be completely different: “Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you” (Matthew 5:44). During His earthly life, Christ Himself repeatedly set an example of both love for enemies and prayer for enemies. When the Lord was on the cross and the soldiers were nailing Him, He experienced terrible torment, incredible pain, but He prayed: “Father! forgive them, for they do not know what they are doing” (Luke 23:34). He was thinking at that moment not about Himself, not about the fact that these soldiers were hurting Him, but about their salvation, because by committing evil, they first of all harmed themselves.

We must remember that people who do us harm or treat us with hostility are not bad in themselves. The sin with which they are infected is bad. One must hate sin, and not its carrier, man. As Saint John Chrysostom said, “when you see that someone is doing you evil, hate not him, but the devil who stands behind him.”

We must learn to separate a person from the sin he commits. The priest very often observes during confession how sin is actually separated from a person when he repents of it. We must be able to renounce the sinful image of man and remember that all people, including our enemies and those who hate us, are created in the image of God, and it is in this image of God, in those beginnings of goodness that exist in every person, that we must look closely.

Why is it necessary to pray for enemies? This is necessary not only for them, but also for us. We must find the strength to make peace with people. Archimandrite Sophrony in his book about St. Silouan of Athos says: “Those who hate and reject their brother are flawed in their being, they cannot find the way to God, who loves everyone.” This is true. When hatred for a person settles in our hearts, we are unable to approach God. And as long as this feeling remains in us, the path to God is blocked for us. This is why it is necessary to pray for enemies.

Every time we approach the Living God, we must be absolutely reconciled with everyone whom we perceive as our enemies. Let us remember what the Lord says: “If you bring your gift to the altar and there you remember that your brother has something against you... go, first make peace with your brother, and then come and offer your gift” (Matthew 5:23) . And another word of the Lord: “Make peace with your adversary quickly, while you are still on the road with him” (Matthew 5:25). “On the way with him” means “in this earthly life.” For if we do not have time to reconcile here with those who hate and offend us, with our enemies, then we will go into the future life unreconciled. And there it will be impossible to make up for what was lost here.

14. FAMILY PRAYER

So far we have talked mainly about the personal, individual prayer of a person. Now I would like to say a few words about prayer within the family.

Most of our contemporaries live in such a way that family members get together quite rarely, at best twice a day - in the morning for breakfast and in the evening for dinner. During the day, parents are at work, children are at school, and only preschoolers and pensioners remain at home. It is very important that there be some moments in the daily routine when everyone can gather together for prayer. If the family is going to dinner, why not pray together a few minutes before? You can also read prayers and a passage from the Gospel after dinner.

Joint prayer strengthens a family, because its life is truly fulfilling and happy only when its members are united not only by family ties, but also by spiritual kinship, a common understanding and worldview. Joint prayer, in addition, has a beneficial effect on each family member, in particular, it greatly helps children.

In Soviet times, it was forbidden to raise children in a religious spirit. This was motivated by the fact that children must first grow up, and only then independently choose whether to follow a religious or non-religious path. There is a profound lie in this argument. Because before a person has the opportunity to choose, he must be taught something. A best age for learning, this is, of course, childhood. It can be very difficult for someone who has been accustomed to living without prayer since childhood to accustom himself to pray. And a person, raised from childhood in a prayerful, grace-filled spirit, who from the first years of his life knew about the existence of God and that one can always turn to God, even if he later left the Church, from God, still retained some in the depths, in the recesses of the soul, the prayer skills acquired in childhood, the charge of religiosity. And it often happens that people who have left the Church return to God at some stage in their lives precisely because in childhood they were accustomed to prayer.

One more thing. Today, many families have older relatives, grandparents, who were raised in a non-religious environment. Even twenty or thirty years ago one could say that the church is a place for “grandmothers.” Now it is grandmothers who represent the most irreligious generation, raised in the 30s and 40s, in the era of “militant atheism.” It is very important that older people find their way to the temple. It is not too late for anyone to turn to God, but those young people who have already found this path must tactfully, gradually, but with great constancy involve their older relatives into the orbit of spiritual life. And through daily family prayer this can be done especially successfully.

15. CHURCH PRAYER

As the famous theologian of the 20th century, Archpriest Georgy Florovsky, said, a Christian never prays alone: ​​even if he turns to God in his room, closing the door behind him, he still prays as a member of the church community. We are not isolated individuals, we are members of the Church, members of one body. And we are not saved alone, but together with others - with our brothers and sisters. And therefore it is very important that every person has the experience of not only individual prayer, but also church prayer, together with other people.

Church prayer has a very special significance and special meaning. Many of us know from our own experience how difficult it can sometimes be for a person to immerse himself in the element of prayer alone. But when you come to church, you are immersed in the common prayer of many people, and this prayer takes you to some depths, and your prayer merges with the prayer of others.

Human life is like sailing across the sea or ocean. There are, of course, daredevils who, alone, overcoming storms and storms, cross the sea on a yacht. But, as a rule, people, in order to cross the ocean, get together and move on a ship from one shore to the other. The church is a ship in which Christians move together along the path to salvation. And common prayer is one of the most strong means to progress along this path.

In the temple, many things contribute to church prayer, and above all, divine services. The liturgical texts used in the Orthodox Church are unusually rich in content and contain great wisdom. But there is an obstacle that many who come to the Church face - this is churchly Slavic language. Now there is a lot of debate about whether to preserve the Slavic language in worship or switch to Russian. It seems to me that if our worship were entirely translated into Russian, much of it would be lost. Church Slavonic language has great spiritual strength, and experience shows that it is not so difficult, not so different from Russian. You just need to make some effort, just as we, if necessary, make an effort to master the language of a particular science, for example, mathematics or physics.

So, to learn how to pray in church, you need to make some effort, go to church more often, maybe buy basic liturgical books and study them in your free time. And then all the wealth of liturgical language and liturgical texts will be revealed to you, and you will see that worship is a whole school that teaches you not only church prayer, but also spiritual life.

16. WHY DO YOU NEED TO GO TO CHURCH?

Many people who occasionally visit the temple develop some kind of consumerist attitude towards the church. They come to the temple, for example, before a long journey - to light a candle just in case, so that nothing happens on the road. They come in for two or three minutes, hastily cross themselves several times and, after lighting a candle, leave. Some, entering the temple, say: “I want to pay money so that the priest will pray for such and such,” they pay the money and leave. The priest must pray, but these people themselves do not participate in prayer.

This is the wrong attitude. Church is not a Snickers machine: you put a coin in and out comes a piece of candy. Church is the place where you need to come to live and study. If you are experiencing any difficulties or one of your loved ones is sick, do not limit yourself to stopping by and lighting a candle. Come to church for a service, immerse yourself in the element of prayer and, together with the priest and the community, offer your prayer for what worries you.

It is very important to attend church regularly. It is good to go to church every Sunday. The Sunday Divine Liturgy, as well as the Liturgy of the Great Feasts, is a time when we can, renouncing our earthly affairs for two hours, immerse ourselves in the element of prayer. It is good to come to church with the whole family to confess and receive communion.

If a person learns to live from resurrection to resurrection, in the rhythm of church services, in the rhythm of the Divine Liturgy, then his whole life will change dramatically. First of all, it disciplines. The believer knows that next Sunday he will have to give an answer to God, and he lives differently, does not commit many sins that he could have committed if he had not attended church. In addition, the Divine Liturgy itself is an opportunity to receive Holy Communion, that is, to unite with God not only spiritually, but also physically. And finally, the Divine Liturgy is a comprehensive service, when the entire church community and each of its members can pray for everything that worries, worries or pleases. During the Liturgy, a believer can pray for himself, and for his neighbors, and for his future, repent for sins and ask for God’s blessing for further service. It is very important to learn to fully participate in the Liturgy. There are other services in the Church, for example, all-night vigil- preparatory service for communion. You can order a prayer service for a saint or a prayer service for the health of this or that person. But no so-called “private” services, that is, ordered by a person to pray for some of his specific needs, can replace participation in the Divine Liturgy, because it is the Liturgy that is the center of church prayer, and it is it that should become the center of everyone’s spiritual life Christian and every Christian family.

17. TOUCHING AND TEARS

I would like to say a few words about the spiritual and emotional state that people experience in prayer. Let's remember Lermontov's famous poem:

In a difficult moment of life,
Is there sadness in my heart:
One wonderful prayer
I repeat it by heart.
There is a power of grace
In the consonance of living words,
And an incomprehensible one breathes,
Holy beauty in them.
Like a burden will roll off your soul,
Doubt is far away -
And I believe and cry,
And so easy, easy...

In these beautiful in simple words great poet described what very often happens to people during prayer. A person repeats the words of prayers, perhaps familiar from childhood, and suddenly he feels some kind of enlightenment, relief, and tears appear. In church language this state is called tenderness. This is the state that is sometimes bestowed upon a person during prayer, when he feels the presence of God more acutely and stronger than usual. This is a spiritual state when the grace of God directly touches our heart.

Let us recall an excerpt from Ivan Bunin’s autobiographical book “The Life of Arsenyev,” where Bunin describes his youth and how, while still a high school student, he attended services in the parish Church of the Exaltation of the Lord. He describes the beginning of the all-night vigil, in the twilight of the church, when there are still very few people: “How all this worries me. I’m still a boy, a teenager, but I was born with a feeling of all this. So many times I listened to these exclamations and certainly the following “Amen”, that all this became, as it were, a part of my soul, and now, already guessing every word of the service in advance, it responds to everything with a purely related readiness. “Come, let us worship... Bless the Lord, my soul,” I hear, and my eyes fill with tears, for I now firmly know that there is and cannot be anything on earth more beautiful and higher than all this. And the holy mystery flows, flows, the Royal Doors close and open, the vaults of the church are illuminated brighter and warmer with many candles.” And further Bunin writes that he had to visit many Western churches, where the organ sounded, to visit Gothic cathedrals, beautiful in their architecture, “but nowhere and never,” he says, “did I cry as much as in the Church of the Exaltation in these dark and deaf evenings.”

Not only great poets and writers respond to the beneficial influence with which visiting church is inevitably associated. Every person can experience this. It is very important that our soul is open to these feelings, so that when we come to church, we are ready to accept the grace of God to the extent that it will be given to us. If the state of grace is not given to us and tenderness does not come, we do not need to be embarrassed by this. This means that our soul has not matured to tenderness. But moments of such enlightenment are a sign that our prayer is not fruitless. They testify that God responds to our prayer and the grace of God touches our heart.

18. STRUGGLE WITH STRANGE THOUGHTS

One of the main obstacles to attentive prayer is the appearance of extraneous thoughts. Saint John of Kronstadt, the great ascetic of the late 19th - early 20th centuries, describes in his diaries how, during the Divine Liturgy, at the most crucial and sacred moments, an apple pie or some order that might be awarded to him suddenly appeared before his mind’s eye . And he speaks with bitterness and regret about how such extraneous images and thoughts can destroy the state of prayer. If this happened to the saints, then it is not surprising that it happens to us. In order to protect ourselves from these thoughts and extraneous images, we must learn, as the ancient Fathers of the Church said, “to stand guard over our mind.”

The ascetic writers of the Ancient Church had a detailed teaching about how extraneous thoughts gradually penetrate into a person. The first stage of this process is called “preposition,” that is, the sudden appearance of a thought. This thought is still completely alien to man, it appeared somewhere on the horizon, but its penetration inside begins when a person focuses his attention on it, enters into a conversation with it, examines and analyzes it. Then comes what the Church Fathers called “combination” - when a person’s mind already, as it were, becomes accustomed, merges with thoughts. Finally, the thought turns into passion and embraces the whole person, and then both prayer and spiritual life are forgotten.

To prevent this from happening, it is very important to cut off extraneous thoughts at their first appearance, not to allow them to penetrate into the depths of the soul, heart and mind. And to learn this, you need to work hard on yourself. A person cannot help but experience absent-mindedness during prayer if he does not learn to deal with extraneous thoughts.

One of the diseases of modern man is that he does not know how to control the functioning of his brain. His brain is autonomous, and thoughts come and go involuntarily. Modern man, as a rule, does not follow what is happening in his mind at all. But in order to learn real prayer, you need to be able to monitor your thoughts and mercilessly cut off those that do not correspond to the prayerful mood. Short prayers help to overcome absent-mindedness and cut off extraneous thoughts - “Lord, have mercy”, “God, be merciful to me, a sinner” and others - which do not require special concentration on words, but encourage the birth of feelings and movement of the heart. With the help of such prayers you can learn to pay attention and concentrate on prayer.

19. JESUS ​​PRAYER

The Apostle Paul says: “Pray without ceasing” (1 Thess. 5:17). People often ask: how can we pray unceasingly if we work, read, talk, eat, sleep, etc., that is, we do things that seem to be incompatible with prayer? The answer to this question in the Orthodox tradition is the Jesus Prayer. Believers who practice the Jesus Prayer achieve unceasing prayer, that is, unceasing standing before God. How does this happen?

The Jesus Prayer sounds like this: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” There is also a shorter form: “Lord Jesus Christ, have mercy on me.” But prayer can be reduced to two words: “Lord, have mercy.” A person who prays the Jesus Prayer repeats it not only during worship or at home prayer, but also on the road, while eating and going to bed. Even if a person speaks to someone or listens to another, then, without losing the intensity of perception, he nevertheless continues to repeat this prayer somewhere in the depths of his heart.

The meaning of the Jesus Prayer lies, of course, not in its mechanical repetition, but in always feeling the living presence of Christ. This presence is felt by us primarily because, when saying the Jesus Prayer, we pronounce the name of the Savior.

A name is a symbol of its bearer; the one to whom it belongs is, as it were, present in the name. When a young man is in love with a girl and thinks about her, he constantly repeats her name, because she seems to be present in his name. And because love fills his entire being, he feels the need to repeat this name again and again. In the same way, a Christian who loves the Lord repeats the name of Jesus Christ because his whole heart and being is turned to Christ.

When performing the Jesus Prayer, it is very important not to try to imagine Christ, imagining Him as a person in some life situation or, for example, hanging on a cross. The Jesus Prayer should not be associated with images that may arise in our imagination, because then the real is replaced by the imaginary. The Jesus Prayer should be accompanied only by an inner feeling of the presence of Christ and a feeling of standing before the Living God. No external images are appropriate here.

20. WHAT IS JESUS’ PRAYER GOOD?

The Jesus Prayer has several special properties. First of all, it is the presence of the name of God in it.

We very often remember the name of God as if out of habit, thoughtlessly. We say: “Lord, how tired I am,” “God be with him, let him come another time,” without thinking at all about the power that the name of God has. Meanwhile, already in the Old Testament there was a commandment: “Thou shalt not take the name of the Lord thy God in vain” (Ex. 20:7). And the ancient Jews treated the name of God with extreme reverence. In the era after liberation from Babylonian captivity, pronouncing the name of God was generally prohibited. Only the high priest had this right, once a year, when he entered the Holy of Holies, the main sanctuary of the temple. When we turn to Christ with the Jesus Prayer, pronouncing the name of Christ and confessing Him as the Son of God has a very special meaning. This name should be pronounced with the greatest reverence.

Another property of the Jesus Prayer is its simplicity and accessibility. To perform the Jesus Prayer, you do not need any special books or a specially designated place or time. This is its huge advantage over many other prayers.

Finally, there is one more property that distinguishes this prayer - in it we confess our sinfulness: “Have mercy on me, a sinner.” This point is very important, because many modern people do not feel their sinfulness at all. Even in confession you can often hear: “I don’t know what I should repent of, I live like everyone else, I don’t kill, I don’t steal,” etc. Meanwhile, it is our sins that, as a rule, are the causes of our main troubles and sorrows. A person does not notice his sins because he is far from God, just as in a dark room we see neither dust nor dirt, but as soon as we open the window, we discover that the room has long needed cleaning.

The soul of a person far from God is like a dark room. But the closer a person is to God, the more light there is in his soul, the more acutely he feels his own sinfulness. And this happens not due to the fact that he compares himself with other people, but due to the fact that he stands before God. When we say: “Lord Jesus Christ, have mercy on me, a sinner,” we seem to put ourselves in the face of Christ, comparing our life with His life. And then we really feel like sinners and can bring repentance from the depths of our hearts.

21. PRACTICE OF THE JESUS ​​PRAYER

Let's talk about the practical aspects of the Jesus Prayer. Some people set themselves the task of saying the Jesus Prayer during the day, say, a hundred, five hundred or a thousand times. To count how many times a prayer is read, a rosary is used, which may have fifty, a hundred or more balls on it. Saying a prayer in his mind, a person touches his rosary. But if you are just beginning the feat of the Jesus Prayer, then you need to pay attention first of all to quality, not quantity. It seems to me that you need to start by very slowly saying the words of the Jesus Prayer out loud, ensuring that your heart participates in the prayer. You say: “Lord... Jesus... Christ...”, and your heart should, like a tuning fork, respond to every word. And do not try to immediately read the Jesus Prayer many times. Even if you say it only ten times, but if your heart responds to the words of the prayer, that will be enough.

A person has two spiritual centers - the mind and the heart. Intellectual activity, imagination, thoughts are associated with the mind, and emotions, feelings, and experiences are associated with the heart. When saying the Jesus Prayer, the center should be the heart. That is why, when praying, do not try to imagine something in your mind, for example, Jesus Christ, but try to keep your attention in your heart.

The ancient church ascetic writers developed a technique of “bringing the mind into the heart,” in which the Jesus Prayer was combined with breathing, and while inhaling, one said: “Lord Jesus Christ, Son of God,” and while exhaling, “Have mercy on me, a sinner.” A person's attention seems naturally switched from head to heart. I don’t think that everyone should practice the Jesus Prayer in exactly this way; it is enough to pronounce the words of the prayer with great attention and reverence.

Start your morning with the Jesus Prayer. If you have a free minute during the day, read the prayer a few more times; in the evening, before going to bed, repeat it until you fall asleep. If you learn to wake up and fall asleep with the Jesus Prayer, this will give you great spiritual support. Gradually, as your heart becomes more and more responsive to the words of this prayer, you can come to the point that it will become incessant, and the main content of the prayer will not be the utterance of words, but the constant feeling of the presence of God in the heart. And if you started by saying the prayer out loud, then you will gradually come to the point that it will be pronounced only by the heart, without the participation of the tongue or lips. You will see how prayer will transform your entire human nature, your entire life. This is the special power of the Jesus Prayer.

22. BOOKS ABOUT THE JESUS ​​PRAYER. HOW TO PRAY CORRECTLY?

“Whatever you do, whatever you do at all times - day and night, pronounce with your lips these Divine verbs: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” It’s not difficult: both while traveling, on the road, and while working - whether you’re chopping wood or carrying water, or digging the ground, or cooking food. After all, in all this, one body works, and the mind remains idle, so give it an activity that is characteristic and befitting of its immaterial nature - to pronounce the name of God.” This is an excerpt from the book “On the Caucasus Mountains,” which was published for the first time at the beginning of the 20th century and is dedicated to the Jesus Prayer.

I would like to especially emphasize that this prayer needs to be learned, preferably with the help of a spiritual leader. In the Orthodox Church there are teachers of prayer - among monastics, pastors and even lay people: these are people who themselves, through experience, have learned the power of prayer. But if you do not find such a mentor - and many complain that it is now difficult to find a mentor in prayer - you can turn to books such as “On the Caucasus Mountains” or “Frank Tales of a Wanderer to His Spiritual Father.” The last one, published in the 19th century and reprinted many times, talks about a man who decided to learn unceasing prayer. He was a wanderer, walked from city to city with a bag on his shoulders and a staff, and learned to pray. He repeated the Jesus Prayer several thousand times a day.

There is also a classic five-volume collection of works of the Holy Fathers from the 4th to the 14th centuries - “Philokalia”. This is a rich treasury of spiritual experience; it contains many instructions about the Jesus Prayer and sobriety - attention of the mind. Anyone who wants to learn to pray for real should be familiar with these books.

I cited an excerpt from the book “On the Caucasus Mountains” also because many years ago, when I was a teenager, I had the opportunity to travel to Georgia, to the Caucasus Mountains, not far from Sukhumi. There I met hermits. They lived there even in Soviet time, far from the bustle of the world, in caves, gorges and abysses, and no one knew about their existence. They lived by prayer and passed on from generation to generation the treasure of prayer experience. These were people as if from another world, who had reached great spiritual heights and deep inner peace. And all this thanks to the Jesus Prayer.

May God grant us to learn through experienced mentors and through the books of the Holy Fathers this treasure - the unceasing performance of the Jesus Prayer.

23. “OUR FATHER WHO IS IN HEAVEN”

The Lord's Prayer has special significance because it was given to us by Jesus Christ Himself. It begins with the words: “Our Father, who art in heaven,” or in Russian: “Our Father, who art in heaven.” This prayer is comprehensive in nature: it seems to concentrate everything that a person needs for earthly life , and for the salvation of the soul. The Lord gave it to us so that we would know what to pray for, what to ask God for.

The first words of this prayer: “Our Father who art in heaven” reveal to us that God is not some distant abstract being, not some abstract good principle, but our Father. Today, many people, when asked whether they believe in God, answer in the affirmative, but if you ask them how they imagine God, what they think about Him, they answer something like this: “Well, God is good, it’s something bright, It’s some kind of positive energy.” That is, God is treated as some kind of abstraction, as something impersonal.

When we begin our prayer with the words “Our Father,” we immediately turn to the personal, living God, to God as the Father - the Father about whom Christ spoke in the parable of the Prodigal Son. Many people remember the plot of this parable from the Gospel of Luke. The son decided to leave his father without waiting for his death. He received the inheritance due to him, went to a distant country, squandered this inheritance there, and when he had already reached the last limit of poverty and exhaustion, he decided to return to his father. He said to himself: “I will go to my father and say to him: Father! I have sinned against heaven and before you and am no longer worthy to be called your son, but accept me as one of your hired servants” (Luke 15:18-19). And when he was still far away, his father ran out to meet him and threw himself on his neck. The son did not even have time to say the prepared words, because the father immediately gave him a ring, a sign of filial dignity, dressed him in his former clothes, that is, he completely restored him to the dignity of a son. This is exactly how God treats us. We are not mercenaries, but sons of God, and the Lord treats us as His children. Therefore, our attitude towards God should be characterized by devotion and noble filial love.

When we say: “Our Father,” it means that we pray not in isolation, as individuals, each of whom has his own Father, but as members of a single human family, a single Church, a single Body of Christ. In other words, by calling God Father, we thereby mean that all other people are our brothers. Moreover, when Christ teaches us to turn to God “Our Father” in prayer, He puts Himself, as it were, on the same level with us. The Monk Simeon the New Theologian said that through faith in Christ we become brothers of Christ, because we have a common Father with Him - our Heavenly Father.

As for the words “Who art in heaven,” they do not point to the physical heaven, but to the fact that God lives in a completely different dimension than we do, that He is absolutely transcendent to us. But through prayer, through the Church, we have the opportunity to join this heaven, that is, another world.

24. “HOLY HOLY NAME”

What do the words “Hallowed be Thy name” mean? The name of God is holy in itself; it carries within itself a charge of holiness, spiritual power and the presence of God. Why is it necessary to pray with these exact words? Will not the name of God remain holy even if we do not say “Hallowed be thy name”?

When we say: “Hallowed be Thy name,” we first of all mean that the name of God must be hallowed, that is, be revealed as holy through us, Christians, through our spiritual life. The Apostle Paul, addressing the unworthy Christians of his time, said: “For your sake the name of God is blasphemed among the Gentiles” (Rom. 2:24). These are very important words. They talk about our inconsistency with the spiritual and moral norm that is contained in the Gospel and by which we, Christians, are obliged to live. And this discrepancy, perhaps, is one of the main tragedies both for us as Christians and for the entire Christian Church.

The Church has holiness because it is built on the name of God, which is holy in itself. Members of the Church are far from meeting the standards that the Church puts forward. We often hear reproaches, and quite fair ones, against Christians: “How can you prove the existence of God if you yourself live no better, and sometimes worse, than pagans and atheists? How can faith in God be combined with unworthy actions?” So, each of us must ask ourselves daily: “Am I, as a Christian, living up to the gospel ideal? Is the name of God sanctified through me or blasphemed? Am I an example of true Christianity, which consists of love, humility, meekness and mercy, or am I an example of the opposite of these virtues?”

Often people turn to the priest with the question: “What should I do to bring my son (daughter, husband, mother, father) to church? I tell them about God, but they don’t even want to listen.” The problem is that it's not enough speak about God. When a person, having become a believer, tries to convert others, especially his loved ones, to his faith, with the help of words, persuasion, and sometimes through coercion, insisting that they pray or go to church, this often gives the opposite result - his loved ones develop rejection of everything ecclesiastical and spiritual. We will be able to bring people closer to the Church only when we ourselves become real Christians, when they, looking at us, say: “Yes, now I understand what can be done.” Christian faith with a person, how it can transform him, change him; I’m starting to believe in God because I see how Christians are different from non-Christians.”

25. “THY KINGDOM COME”

What do these words mean? After all, the Kingdom of God will inevitably come, there will be an end of the world, and humanity will move into another dimension. It is obvious that we are not praying for the end of the world, but for the coming of the Kingdom of God to us, that is, so that it becomes reality our life, so that our current - everyday, gray, and sometimes dark, tragic - earthly life is permeated with the presence of the Kingdom of God.

What is the Kingdom of God? To answer this question, you need to turn to the Gospel and remember that the preaching of Jesus Christ began with the words: “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). Then Christ repeatedly told people about His Kingdom; He did not object when He was called the King - for example, when He entered Jerusalem and He was greeted as the King of the Jews. Even standing at the trial, mocked, slandered, slandered, to Pilate’s question, asked, apparently with irony: “Are you the King of the Jews?”, the Lord answered: “My kingdom is not of this world” (John 18:33-36) . These words of the Savior contain the answer to the question of what the Kingdom of God is. And when we turn to God “Thy Kingdom come,” we ask that this unearthly, spiritual, Kingdom of Christ become the reality of our lives, so that that spiritual dimension appears in our lives, which is talked about a lot, but which is known to so few from experience.

When the Lord Jesus Christ spoke to the disciples about what awaited Him in Jerusalem - torment, suffering and godmotherhood - the mother of two of them said to Him: “Tell that these two sons of mine sit with You alone. right side and the other on the left in Your kingdom” (Matthew 20:21). He talked about how He had to suffer and die, and she imagined a Man on the royal throne and wanted her sons to be next to Him. But, as we remember, the Kingdom of God was first revealed on the cross - Christ was crucified, bleeding, and above Him hung a sign: “King of the Jews.” And only then was the Kingdom of God revealed in the glorious and saving Resurrection of Christ. It is this Kingdom that is promised to us - a Kingdom that is given through great effort and sorrow. The path to the Kingdom of God lies through Gethsemane and Golgotha ​​- through those trials, temptations, sorrows and suffering that befall each of us. We must remember this when we say in prayer: “Thy kingdom come.”

26. “THY WILL BE DONE AS IN HEAVEN AND ON EARTH”

We say these words with such ease! And very rarely do we realize that our will may not coincide with the will of God. After all, sometimes God sends us suffering, but we find ourselves unable to accept it as sent by God, we grumble, we are indignant. How often do people, when they come to a priest, say: “I cannot agree with this and that, I understand that this is the will of God, but I cannot reconcile myself.” What can you say to such a person? Don’t tell him that, apparently, in the Lord’s Prayer he needs to replace the words “Thy will be done” with “My will be done”!

Each of us needs to fight to ensure that our will coincides with the good will of God. We say: “Thy will be done as it is in heaven and on earth.” That is, the will of God, which is already being accomplished in heaven, in the spiritual world, must be accomplished here on earth, and above all in our lives. And we must be ready to follow the voice of God in everything. We must find the strength to renounce our own will for the sake of fulfilling the will of God. Often, when we pray, we ask God for something, but we do not receive it. And then it seems to us that the prayer was not heard. You need to find the strength to accept this “refusal” from God as His will.

Let us remember Christ, Who on the eve of His death prayed to His Father and said: “My Father, if it is possible, let this cup pass from Me.” But this cup did not pass from Him, which means that the answer to prayer was different: the cup of suffering, sorrow and death Jesus Christ had to drink. Knowing this, He said to the Father: “But not as I will, but as You will” (Matthew 26:39-42).

This should be our attitude towards God's will. If we feel that some kind of sorrow is approaching us, that we have to drink a cup for which we may not have enough strength, we can say: “Lord, if it is possible, let this cup of sorrow pass from me, carry it through.” pass me by". But, like Christ, we must end the prayer with the words: “But not my will, but Thine be done.”

You need to trust God. Often children ask their parents for something, but they do not give it because they consider it harmful. Years will pass, and the person will understand how right the parents were. This happens to us too. Some time passes, and we suddenly realize how much more beneficial what the Lord sent us turned out to be than what we would like to receive of our own free will.

27. “GIVE US OUR DAILY BREAD THIS DAY”

We can turn to God with a variety of requests. We can ask Him not only for something sublime and spiritual, but also for what we need on a material level. “Daily bread” is what we live on, our daily food. Moreover, in prayer we say: “Give us our daily bread today”, that is today. In other words, we do not ask God to provide us with everything we need for all the subsequent days of our lives. We ask Him for daily food, knowing that if He feeds us today, He will feed us tomorrow. By saying these words, we express our trust in God: we trust Him with our lives today, just as we will trust it tomorrow.

The words “daily bread” indicate what is necessary for life, and not some kind of excess. A person can take the path of acquisitiveness and, having the necessary things - a roof over his head, a piece of bread, minimal material goods - begin to accumulate and live in luxury. This path leads to a dead end, because the more a person accumulates, the more money he has, the more he feels the emptiness of life, feeling that there are some other needs that cannot be satisfied with material goods. So, “daily bread” is what is needed. These are not limousines, not luxurious palaces, not millions of sums of money, but this is something that neither we, nor our children, nor our relatives can live without.

Some understand the words “daily bread” in a more sublime sense - as “supra-essential bread” or “super-essential.” In particular, the Greek Fathers of the Church wrote that the “super-essential bread” is the bread that comes down from heaven, in other words, it is Christ Himself, whom Christians receive in the sacrament of Holy Communion. This understanding is also justified, because, in addition to material bread, a person also needs spiritual bread.

Everyone puts their own meaning into the concept of “daily bread”. During the war, one boy, praying, said this: “Give us our dried bread this day,” because the main food was crackers. What the boy and his family needed to survive was dried bread. This may seem funny or sad, but it shows that every person - both old and young - asks God for exactly what he needs most, without which he cannot live a single day.

This question, which came to our editorial office, determined the topic of a new conversation with Metropolitan Longinus of Saratov and Volsk.

— Vladyka, we have already said: prayer is our communication with God, for a Christian it should be as necessary as breathing. But we know both from our own experience and from the experience of our readers, who have many questions on this topic, that learning to pray and love prayer is very difficult. Even the saints said: to pray means to shed blood; prayer requires work last day person... Master, why is it so difficult to pray?

— Indeed, prayer is work, many saints have spoken about this. And the Russian people have a very precise saying: the most difficult thing in the world is to pray to God and feed old parents.

Why is it difficult to pray, although many saints had the skill of constant, unceasing prayer? We need to remind ourselves what prayer is. This is standing before God, one might say, a conversation with God, communication with Him. What does it take to constantly want to communicate with a person in our everyday life?

- Love him…

- Absolutely right. For example, here is a bride and groom - they want to communicate with each other all the time, 24 hours a day. Because there is love, attraction to each other. It’s the same with God: there must be a desire for Him so that prayer does not become a tedious task. You know how they sometimes say: “read the rule”? It’s like digging a hole... Of course, it’s difficult to pray constantly while living in the world, but at least you can turn to God often and with love.

I remember my youth when I just ran to the temple. I also know other people my age, those who came to the Church back in Soviet times. For us, this was the most important thing that could be on earth, and overshadowed absolutely everything: study, work, and some kind of family connections. We literally “matured” to the temple (as it is said in the prayer: “For my spirit will morning to Thy holy temple”), that is, from the very early morning we constantly wanted to be in the temple, to see, to hear what was happening there. I remember this feeling, to this day the memory of it is in my heart.

A person must have such a living feeling for God in order for him to want to pray. But, of course, it is not always there. Man is an extremely fickle creature, and even when he reaches some peaks in his life, then he has periods of cooling and falling. But the memory of what happened - about previous peaks, be it relationships with God or people - should warm the human heart when the peak of feelings gradually passes. Then, instead of cooling, there will be an even combustion, and then it will flare up more and more brightly. There are cases when spouses, having lived with each other for many decades, at the end of their lives love each other no less, but on the contrary, even stronger, deeper than they did in their youth.

A person can have approximately the same relationship with God. This example may not seem entirely correct to some, but it is understandable. We must not forget that communication between man and God is communication between two personalities, and it requires that a person constantly warm up and nourish his feelings with the memory of those moments when the Lord Himself appeared to the human heart. In general, every person who goes to church—I am deeply convinced of this—at least once saw God, felt His closeness, and even here on earth experienced that feeling that the apostle spoke about: the eye has not seen, the ear has not heard , and it did not enter into the heart of man what God had prepared for those who loved Him (1 Cor. 2:9). The memory of this gives a person strength when cooling comes.

When one of the spiritual children complained in a letter to St. Theophan the Recluse about her coldness, about the fact that she could not pray, although only yesterday she rejoiced at everything and thanked God, he answered like this: look outside the window - yesterday the sun was shining, but today it started to rain . This does not depend on you and me. In the same way, he says, in the human heart there is one state, then another. But we must learn to endure periods of cooling, despondency, forgetting about God and return to Him again.

— Vladyka, we would like to ask you questions about prayer that many parishioners of our churches have. “I have a difficult life situation. I pray, but it is not resolved, but is getting worse. What to do, how to pray so that the Lord will hear?” - asks Sergei.

— You must pray relentlessly. But in addition, you must definitely understand the situation, try to understand why it is developing this way. After all, sometimes the Lord wants us, so that we change in something, so that we work on our own. Let's say we ask God for something, and He puts us in circumstances in which we can fulfill God's will by doing something with our own hands. The Lord very rarely acts directly in human life, with the help of some obvious miracle. Usually people are corrected by people.

Therefore, I think that Sergei and those who are concerned about similar issues should first of all very carefully examine this difficult situation, maybe, consult with someone from spiritually experienced people to understand: what exactly is my fault in what happened? What can I change not in the people around me, but in myself? And if we change something in ourselves, then the situation will begin to change after that.

— Another question, let’s say, about the effectiveness of prayer: “I would like to clarify issues that are important to me. What is the best (more effective) way to fulfill the prayer rule: mentally or out loud? If out loud, is it in a whisper or loud? What intonation should you strive for: church intonation or your own? Igor"

— In general, approaching prayer from the point of view of “efficiency” is wrong. And we need to fulfill the rule in such a way that it is most useful for us. We are all very different people: we have different skills, habits, characters. Some people find it more convenient to read silently, others out loud. The main thing is that the texts of the prayers that we read pass through our heart, our consciousness. And the pace of the prayer and the way it is said depend on how easier it is for a person to perceive it. Personally, I have one problem since my youth: I read a lot of books in my time and I read very quickly. Let’s say, I can read a prayer rule (three canons with an akathist) to myself in about fifteen minutes, and quite consciously. So when I minister, I always say my prayers out loud to make it a little slower. Another person, on the contrary, may read aloud syllable by syllable, and it is more convenient for him to read silently.

As for the intonation, which Igor calls church intonation (this is reading on one note, calm, without emotional outbursts), I think it is preferable, because this way a person gets used to reading in church better, and then it is easier for him to understand it. Such reading in church is actually more correct, because the prayer itself should be heard in the words of the prayers, and not our personal emotions. Although I will repeat regarding the house rule - all this is very individual and does not have of great importance, as long as the prayer is understandable to the person and passes through his heart.

“For about ten years I have been praying and addressing my needs to Saint Matronushka. She asked, of course, for earthly things: health, marriage, for her daughter to enter the budget department, etc. Because even before her death she said: “Everyone come to me and tell me, as if alive, about your sorrows.” I understand the word “sorrows” as earthly difficulties, problems, sorrows, failures. But the lectures of the theologian Professor A.I. Osipov say that we pray incorrectly, asking for earthly blessings. We must pray, ask for help in getting rid of sins. And when we get rid of sin, the Lord, seeing our needs, will Himself provide what we need. Now I have doubts: I believe both Matronushka and Professor A.I. I also believe Osipov. Explain how to pray correctly? Do I need to confess that I asked for earthly blessings? Angelina"

- No, there is no need to repent of this. Professor Osipov talks about lofty things. But we still live in this world, and therefore we are worried, among other things, by the everyday things that you write about. In such cases, I always remember an episode from the biography of St. Ambrose of Optina. One day a peasant woman from a neighboring village came to him and complained that her turkey poults were dying. And the elder listened, sympathized, explained to her what and how to do. The peasant woman left comforted. Was this attitude correct? Everyone has some needs and sorrows, and I think it’s normal when a person turns to God with them.

Another thing - and here I agree with Professor Osipov, I often talk about this myself - is that our relationship with God should in no case be limited only to this “give, give, give”... If we are Christians, we need to think and about some deeper things, they themselves tried to sacrifice something to God. “Son, give me your heart,” says the Lord. He expects our heart from us, I think that is most important.

Therefore, despite the apparent contradiction of the positions given in the letter, both sides are right. You can ask God for earthly blessings, and there is nothing criminal or bad about it. But we cannot limit ourselves to this alone, because our earthly life is a preparation for eternity. The most important thing is the salvation of our soul. This is exactly what we need to ask God for and do everything that depends on us.

— Another question that can often be heard: “They say that in order to understand the will of God, you need to pray. How to pray correctly and how to understand that the answer really comes from God?”

— There is a rule: follow the circumstances in which the Lord places you. Especially if a person prays from the heart and asks God for help. In general, you must be guided by the Gospel in all life situations, and then you will fulfill the will of God, because in the Gospel God’s will for us is absolutely clearly defined.

— The next few questions, Vladyka, are again about cooling down in prayer. This is a very common illness... “If the heart does not respond to prayer for a long time, should we come to terms with it and accept it? For example, they pray in church, but I want to, but I can’t, and then the prayers even begin to irritate: “How long can you do the same thing?..” Irina.”

- No, you don’t need to come to terms with this, but you need, as St. Theophan the Recluse, whom I just quoted, says, to somehow wait out this state. There is an interesting episode in the ancient Patericon. One novice monk asks a more experienced one: what to do if there is no desire to pray, on the contrary, relaxation and despondency have come? The elder advises: get up, overcome yourself, try to warm up your heart. The monk complains that it doesn’t work. Then, says the elder, take your mantle, wrap yourself in it and sleep.

This advice, although it seems humorous, is actually very wise. Because sometimes it happens that a person just needs to come to his senses, take a break. But under no circumstances should you agree with such a state, but, having rested, gradually return to prayer. And here, as I have already said, the memory of that period when a person prayed and was heard by God, when he felt unity with Him, His closeness, is very important.

“For many years I have been reading evening and morning prayers, but I have great difficulty in following the rule. Whatever you do, as long as you don’t pray... How to change your attitude towards prayer, how to fall in love with it? Tatiana"

“It happens that a person is simply, as they say, fussy, that is, ordinary daily worries and worries have taken up too much of a place in his life. But at the same time, this rudiment remains: you need to get up for prayer in the morning and in the evening. Of course, when there is no living relationship with God, after some time this rudiment begins to irritate: well, why, one might ask, waste time repeating the same words when the heart is silent? You need to stop again and understand yourself. The reason is always in the person himself.

It also happens that a person stops praying, fasting, and going to church when his lifestyle becomes far from Christian. What are we like? We sinned in one thing, in another, in a third - but it’s hard for us, and these are the times, everyone lives like this... We all know this set of self-justifications. And gradually, when some shortcomings, sins, maybe even vices accumulate, it becomes impossible to pray. Attempts to pray only cause rejection.

The reason could be anything. Therefore, Tatyana and everyone who has a similar condition needs to think, understand themselves, their lives, and try to make adjustments. Then the person will be able to pray carefully again.

— You once spoke, Vladyka, about the experience of unceasing prayer. But these things, the troubles that our reader writes about, don’t they prevent everyone from praying, according to the word of St. Seraphim of Sarov, who said that prayer is not a hindrance to business?

— Continuous prayer is still the work of monastics, and even then you don’t always see it in our time. There is no need to strive for this in the world, but you can and should often pray. You know, there is incessant prayer, and there is its opposite - incessant vanity... This incessant bustle must still be pushed aside. In addition, prayer is the memory of God. And it’s good to acquire such a skill: here I walk, talk, do something - and all the time I remember that there is God, He is above all my affairs. But usually we live as if He does not exist, and we rarely remember Him. In fact, we must always remember Him.

- “Please tell me what to do correctly if, during prayer, anything comes into your head except the prayer itself... I read two completely polar opinions: stop praying, since God still doesn’t hear such a prayer, or force yourself , pray through strength. Inna"

— Under no circumstances should you stop; you should force yourself. To restore attention to prayer, you can do the following exercise from time to time: when you are reading a rule and suddenly realize that your attention has “flown away,” you need to go back and read with attention. This is difficult, and you don’t need to do it all the time, but you need to try in order to develop the skill of attentive reading.

The same Saint Theophan also has a wonderful answer to a similar question. One of his spiritual children asked: “Sometimes I realize that I stood in prayer and nothing moved in my heart. What to do?". He replied: “Then stand in front of the icons, cross yourself, sigh, and say: “Lord, I couldn’t bring my heart to You today, at least accept my feet from me.” He says a lot in his letters that one must learn to keep oneself in order, to be collected. For example: here you are lying on the sofa, remember that this is wrong, and instead sit up straight, as you should. Such seemingly small external things help a person keep himself within the necessary boundaries, because when we abolish these boundaries, we spread out and lose our composure. And without this, many things are impossible, not only to pray to God, for example, to study. Look, much of what we say about prayer can be said to a student who does not know how to study, because it is exactly the same: there is no attention. Therefore, many things in a person’s life will change, many things will become easier to do, a person will achieve great success if he tunes himself into correct, attentive prayer.

I would like to advise the authors of these questions and all our readers to be sure to read the book of St. Theophan the Recluse “What is spiritual life and how to tune in to it.” These are answers to similar questions in the form of letters. And for those who love to read and are not afraid of thick books, I would recommend the collection of letters of St. Theophan, which contain extremely deep, very valuable, quite modern materials. The saint answers questions from his spiritual children, which are not so different from those asked today. At one time, these books helped me a lot.

Photo by Alexey Luzgan and Andrey Gutynin

In everything related to prayer and pious life, the Lord Jesus Christ, the apostles and saints can serve as an example for us. The Gospel says that Christ prayed in solitude for several hours and even throughout the whole night. The Apostle Paul called for prayer without ceasing, that is, all the time. Are there any restrictions on the duration of prayer?

You can pray to God almost everywhere:

• in the temple
• where they eat
• At work
• and even on the way

At home they read home prayers (morning, evening, before or after eating food). With the blessing of the priest, morning prayers can be read on the way to work. In the office, you can pray before and after the work day.

During services in the temple, believers together perform public (otherwise known as church) prayer.

To pray in church alone, you need to come outside the service, purchase and light candles. It is not necessary to light them: the ministers will light them before the start of the service. Then you need to venerate the icon of the day or holiday - it lies on the lectern (a special inclined table) in the middle of the temple - as well as to the shrines that may be in the temple: revered icons, relics of saints. After this, you can find a place to read silently (whisper) any prayer that you know by heart, or pray in your own words.

How many times a day should Orthodox Christians pray?

Prayer is time dedicated to God. There should be such a time every day.

• in the morning,
• In the evening,
• before and after meals,
• before starting and after completing something (for example, work or study)
• in order to first ask God for blessings, and in the end to thank Him.

In addition, it is important in the temple for performing church prayer and receiving. If necessary, in case of special needs or life circumstances, you can pray privately (at home in front of icons or in church between services) to saints or heavenly powers so that they intercede for the one praying before the Lord.

Time for reading Orthodox prayers in church and at home

In ancient monasteries, nine long services were performed per day, and between them the monks alone read psalms or said. Night was considered a particularly fertile time for solitary prayer.

Modern laity do this in the morning at home, and in the evening upon returning home. If a person is weak or has little time, then instead of the morning and evening rules, he can read St. Seraphim of Sarov during the day.

It is advisable to discuss the duration of morning and evening prayers with the priest to whom the parishioner regularly confesses.

On Saturday evenings and on the eve of church holidays, one should attend the all-night vigil in the church, and on Sunday mornings and holidays - the Liturgy.

During They go to church to pray more often: in the first four days they try not to miss evening services- Great Compline with the Canon of St. Andrew of Crete is celebrated on them. You should also try to attend as many services as possible during Holy Week, which precedes Easter. During Bright Week, the Liturgy is celebrated daily., and believers strive to visit it in order to partake of the Holy Mysteries of Christ not only on Sunday, but also on weekdays.

Morning prayer time

Morning prayers are read at home, immediately upon waking. Having woken up, you need to stand in front of the icons and begin to read prayers by heart or according to the prayer book.

Evening prayer time

Evening prayers are read at home at the end of the day or before bed. The evening rule is not recommended to be postponed until later, because the later, the stronger the fatigue and the more difficult it is to concentrate.

Just before going to sleep, already lying in bed, they say: “In Your hands, Lord my God, I commend my spirit, You save me, You have mercy on me and grant me eternal life.”

Prayer all day long

The Orthodox Church does not set strict times for prayers. We must strive to pray constantly. This, first of all, means constantly remembering God and from time to time, if possible, turning to Him during the day with short prayers (for example, the Jesus Prayer “Lord Jesus Christ, Son of God, have mercy on me a sinner” or a short thanksgiving prayer“Glory to Thee, our God, glory to Thee!”).

Continuous Prayer

You can read short prayers continuously throughout the day, repeating the same prayer many times in a row and counting the number of repetitions using the rosary. This is how the Jesus Prayer is usually read. However, for such a prayer you must take the priest's blessing, And the number of repetitions is strictly regulated.

There are many restrictions on continuous prayer; it cannot be read uncontrolled.

The Monk Ambrose of Optina ordered his spiritual children to read the Jesus Prayer only out loud, because reading to oneself can cause strong emotional sensations and lead to falling into delusion. Prelest means self-deception, even to the point of mental insanity.

How long should prayer be?

Durationprayers are not regulated by rules.

• What is most important is the focus on prayer, not the duration or number of prayers.
• You need to pray slowly, thinking about every word.
• The number of prayers should correspond to the time we can devote to them.

The Lord said, “I want mercy, not sacrifice” (Matthew 9:13), therefore, if you lack time or are very tired, it is permissible to shorten the prayer rule in order to read it with concentration.

The life of a Christian believer is inextricably linked with the practice of prayer. The question of how to pray to God correctly is asked by both new Orthodox Christians and those who have been in the Church for a long time.

What is prayer and why do we need it?

According to the holy fathers, prayer is the mother of all virtues. This the only way our communication with the Almighty. Distinctive feature Christianity is that the Lord Jesus Christ is perceived as the Living God, as a Personality, to whom you can always turn and who will definitely hear.

Jesus Christ

God appeared to people through the incarnation of Jesus Christ, and it is through Christ that we discover Him for ourselves. Such a discovery is only possible through prayer.

Important! Prayer is a tool available to us for unity with God.

In everyday understanding, prayer is often considered either some kind of mystical conspiracy, or a way to beg God for something needed in earthly life. Both understandings are fundamentally wrong. The Holy Fathers often write that when turning to the Lord, it is best not to ask for anything at all, but simply to stand before Him and repent of your sins.

Read about prayers of repentance:

Target Orthodox prayer- establish a spiritual connection with the Almighty, feel Him in your heart. The Lord knows all our needs and wants; He can satisfy them without our asking. Of course, it is not forbidden to ask God for some necessary worldly blessings, but you cannot get hung up on such an attitude and make it your goal.

Many new Christians often wonder why we need to pray if the Lord himself knows everything we need. This is true, and many saints in their appeals to God did not ask for anything earthly. You need to turn to the Almighty not in order to get something you want. The main goal is to connect with God, to be with Him every moment of your life.

When exactly can you pray?

The Bible contains the words of the Apostle Paul, who calls us to constant prayer. John the Theologian claims that you need to turn to Christ even more often than you take a breath. Thus, the ideal is when all human life turns into a constant presence before the Lord.

It is safe to say that many troubles occurred precisely because man forgot about the All-Seeing Lord. It is difficult to imagine a criminal committing a crime with the thought of Jesus crucified for his own sins.

Important! A person falls under the influence of sin precisely when he loses the memory of God.

Since modern people It is not possible to be in prayer all day; you need to find a certain time for it. So, when waking up in the morning, even the busiest person can find a couple of minutes to stand in front of the icons and ask the Lord for blessings for the new day. During the day, you can repeat short prayers to yourself to the Mother of God, the Lord, your Guardian Angel. You can do this to yourself, completely unnoticed by others.

A special time is before bed. It is then that we need to look at the day we have lived, draw conclusions about how spiritually it was spent, and what we sinned about. Prayer before bed calms you down, eliminates the bustle of the past day, and sets you up for a quiet, peaceful sleep. We must remember to thank the Lord for all the good deeds during the day and for the fact that it was lived by us.

It may seem to a beginner that doing this requires a lot of time, and now everyone has it in short supply. In fact, no matter how fast the pace of our life is, there are always pauses in which we can remember God. Waiting for transport, queues, traffic jams and much more can be turned from irritating factors into a time when we raise our minds to Heaven.

What should the words of prayer be for God to hear them?

A common reason why people do not want to turn to God is ignorance of prayers or misunderstanding of complex church texts. In fact, for the Lord to hear us, He does not need any words at all. In the practice of church services, the Church Slavonic language is used, and the order of the service itself is strictly defined. However, at home, in your personal prayer, you can use completely different texts.

The words themselves do not have a defining meaning; these are not magical spells or spells. The basis of prayer that God hears is a person’s pure and open heart, directed towards Him. Therefore, personal prayer can be characterized by the following signs:

• brevity;
• simplicity;
• sincerity;
• attention;

It is very important during prayer not to scatter attention around, but to focus it on what is being said. This is not so easy to do, so at the beginning of your Christian life you can choose several short prayers that you can read with maximum attention, without being distracted by anything extraneous. Over time, acquiring skill, you can constantly expand and increase the rule.

Interesting! In the Gospel we see the image of a publican who saved his soul, whose prayer was extremely brief: “God, be merciful to me, a sinner.”

Of course, there is a basic list of prayers that everyone who considers themselves an Orthodox Christian should know by heart. This is at least “Our Father”, “I Believe”, “O Mother of God, Virgin, Rejoice...”, Jesus Prayer. Knowing these texts by heart, you can call on the Heavenly Forces for help in any situation.

Why do you need a prayer rule?

If the Almighty does not need words so much, then the question arises, why then were prayer rules and ready-made texts, moreover, often long and complex, invented? The Holy Fathers say that this is payment for our unrepentance and hardness of heart.

If a person could say the shortest prayer “Lord, have mercy” completely from the bottom of his heart, he would already be saved. But the fact is that we cannot pray so sincerely. And a person really needs consistency and a special routine of prayer.

A prayer rule is a list of texts that a person reads regularly. Most often, the rules from prayer books are taken as a basis, but you can also choose an individual list for each person. It is advisable to coordinate the list with your spiritual father or at least a priest who can give helpful advice.

About some prayer rules:

• Schema nun Antonia's prayer rule about murdered babies

Following the prayer rule helps a person organize himself and build his life more clearly and plannedly. The rule will not always be given easily, vanity Everyday life often leads to laziness, fatigue, and reluctance to pray. In this case, you need to try to overcome yourself, force yourself.

Important! There are words in the Gospel that the Kingdom of God is taken by force - we are not talking about physical strength, but about efforts to change one’s own life and old habits.

You need to choose a rule wisely, taking into account your spiritual capabilities. If a new Christian is given obedience to reading a rule that is too long, this will quickly lead to fatigue, boredom and inattention. A person will either begin to mechanically proofread texts, or will completely abandon such an activity.

On the other hand, it is not beneficial for a person who has been churched for a long time to impose too small and short rules on himself, as this will lead to relaxation in spiritual life. Whatever your rule, you should never forget that the main condition for a prayer that God hears is the sincere disposition of the heart of the one praying.

What is the difference between home and church prayer

Since an Orthodox Christian is called to constantly pray and can do this almost anywhere, many people ask why they need to pray in church. There is a certain difference between church prayer and personal prayer.

The Church was founded by our Lord Jesus Christ himself, so for a long time Orthodox Christians gathered in communities to glorify the Lord. Church conciliar prayer has great power, and there are many testimonies of believers about grace-filled help after services in the Church.

Church fellowship presupposes mandatory participation in divine services. How to pray so that God will hear? To do this, you need to come to the temple and try to understand the essence of the service. At first it may seem difficult, but over time everything will become clear. In addition, to help the beginning Christian, special books are published that explain everything that happens in the church. You can buy them in the icon shop.

Prayer by agreement - what is it?

In addition to the usual personal and church prayers in practice Orthodox Church there is the concept of prayer by agreement. Its essence lies in the fact that at the same time different people read the same appeal to God or a saint. At the same time, people can be located in completely different parts of the world - it is not at all necessary to gather together.

Most often, this is done to help someone in extremely difficult or difficult life situations. For example, when a person is seriously ill, his loved ones can unite and together ask the Lord to grant healing to the sufferer. The power of such an appeal is great, since, in the words of the Lord himself, “Where two or three are gathered in My name, there am I among them.”

On the other hand, one cannot consider such an appeal to the Almighty as some kind of ritual or way of fulfilling desires. As has already been said, the Lord knows all our needs very well, and if we ask for something, we must do it with trust in His holy will. Sometimes it happens that prayer does not bring the expected fruit for one simple reason - a person asks for something that is extremely unprofitable for his soul. In this case, it may seem that God is not answering the request. In fact, this is not so - God will definitely send us something that will benefit us.

Watch a video on how to pray to God correctly.

There are times in life when there is no one to rely on, and the only hope left is in the Lord. But many do not know how to pray so that God will hear and help. This becomes a stumbling block, stopping on the way to the temple, on the way to God.

But, if we understand the meaning of prayer, then all the obstacles in front of us fall along the road to the Almighty.

First you need to understand what prayer is, as well as how to ask God to help. Many people confuse it with incantations or spells.

They try to pronounce word for word without missing anything. But conspiracies and spells are, rather, prayers to Satan.

Although they often begin with the words: “In the name of the Father and the Son and the Holy Spirit...” and end with the word “Amen,” this is more of a distraction, since they all contradict the spirit of Christianity.

The prayer must be lively and sensual. Not just a rhymed set of words of sacred meaning, but real communication with God. Calling on the Lord in prayer is a conversation with him. A conversation with someone who is omnipotent, who will hear us, who can help us, who will protect us, who will save us.

After all, God became a man, lived in poverty, suffered and died for us. Being innocent, he took our guilt upon himself. Therefore, he knows our problems, sorrows, illnesses, sufferings and does not leave us, even if we upset him. We, like children, come with repentance, and he hears our prayers - he forgives and helps.

How to read prayers correctly

You can pray according to the prayer book or in your own words.

A prayer book is a special book that contains the necessary petitions:

You can also ask in your own words. The prayer book teaches us, gives an example of the mental prayer of the great ascetics of the faith. Having learned from them, we ourselves will be able to understand how to correctly turn to God.

Important! When contacting, you need to ask exclusively for good deeds and with love.

Types of prayers

Church rule provides for the following types of prayers:

1. Church. It is performed in a temple or house of worship during a service. The word "liturgy" is translated from Greek as "common cause." Church services are performed by the clergy together with the clergy (choir), as well as all believers who come to the service.
   When many believers gather to pray, the power of appeal for Him to hear increases. Jesus Christ Himself speaks about this in the Holy Scriptures: “where two or three are gathered in My name, there I am in the midst of them” (Holy Gospel of Matthew, chapter 18, verse 20).
   During the service, a petition is made for peace in the whole world, for good weather, for the fruits of the earth, for the government, for the army, for the health of the living and the repose of the departed (the fallen, that is, the dead).
   During the service or beforehand, you can submit a note in which you can write the names of the people you need to ask for. At the top of the note you must indicate “On health” or “On repose”. People who accept notes in the temple can show you how to do this correctly.
   
2. By agreement. Such prayer, just like church prayer, is public. The differences are that, by agreement, you can pray both in the temple and at home or any other place. It is not necessary for her to have a clergyman.
   Prayer by agreement is when believers agree to read one prayer at the same time about the same thing. Together, ask God for help. Although this is a public request, there is no need to gather together for it.
   All those who agreed (agreed), each at home, begin prayer at the same time. It is repeated every day for a certain period.
3. Cell room (home). The conversion takes place at home. This is a daily morning rule or a rule read before bed. The following of this rule is found in the Prayer Book - a book that will tell you how to pray correctly at home so that God will hear.
   In addition, the Gospel, Psalter, and Akathists are also read. Here you need to approach the prayer rule wisely, depending on your capabilities, free time or spiritual maturation. You should not put burdens on yourself that are unbearable.
   It is better to follow a smaller rule regularly than a large one with regular interruptions. . Also included in the cell rule is “Following to Holy Communion.” But it is read only before communion.
   
4. Jesus. A short prayer that is repeated many times throughout the day. It sounds like this: “Lord Jesus Christ, son of God, have mercy on me, a sinner.” You can ask God for yourself or for others; for this, instead of the word “me,” the name of the one for whom the request is read is read.
   The request is repeated a large number of times. But what is important here is not quantity, but quality. These are not mantras that are quickly repeated a large number of times. In the Jesus Prayer, every word is important, so it should be repeated slowly, with attention.
   This rule allows you to keep your mind and soul in a reverent state. If a person does not know how to pray to God in order to have time to do all the work, then he can read the Jesus Prayer under any circumstances. It is convenient to read it using a rosary, where each knot corresponds to one reading.

Important! To read the Jesus Prayer using the rosary, you need to take a blessing from your confessor, preferably a monk.

There are also short appeals that are repeated many times throughout the day:

• Doxology (praise). A prayer that brings glory to the Almighty, confessing his wisdom, love for mankind and omnipotence. The most common short doxology is “Glory to God.” But these words must be spoken not just for the sake of a catchphrase, but with the spirit to bring glory to the Almighty so that he can hear.
• Thanksgiving. We should always thank the Almighty for everything we have. Especially when you asked the Lord for something and received mercy from him, it is important to thank him prayerfully or give alms to those in need.
• Petition. When we ask the Almighty for anything (health, repose of the dead, protection, admonition, love, work and much more). The simplest short petitions are: “Lord, save me”; "God help"; “God give you understanding”, “God bless you”, etc. Depends on how you ask, for what and in what situation.
• Repentance. A prayer in which we ask for forgiveness for our sins. Short form of “Lord forgive me.” It is important to truly be aware of your repentance.

Regardless of whether we pray alone or in community, in church or at home, according to a prayer book or in our own words, it is important that the Lord responds to the appeal, it is important that it be real, sincere, living.

The prayer must involve: the lips that pronounce it, the mind must understand the meaning of the prayer, as well as the heart that gives birth to it, experiences it and directs it to the Almighty. If a prayer is born with the lips and not with the heart, then it is not an invocation, but simply a reading of the text.

When praying, you need to put your thoughts in order, concentrate, abstract from extraneous thoughts or external stimuli, so that nothing distracts you.

It must be done calmly, slowly, without holding any grudge or grudge against anyone, with a pure heart, as well as a repentant, contrite spirit.

Appeal to God

Jesus Christ teaches the apostles and all his followers, asks the Heavenly Father for help, so that Christians would not be hypocritical, like the Pharisees, who pray for show. He calls for hiding external attributes and praying in secret. So that this is a conversation exclusively between man and God.

For this, says the Lord, the Father will hear the secret request and reward it openly. The Lord also calls not to say unnecessary words, but only to the point.

The Lord tells us that he knows about our needs before we desire. After all, our desires are not always useful for us; they can lead to sad consequences.

And also the forgiveness of our sins, just as we forgive our offenders. As we do, so do we, i.e. If we do not forgive others, then we will not be forgiven.

Remembering the words of the Lord that God knows better about our needs, every time we turn, it is necessary to add the following words: “but not as I want, but as you, Lord.” This is how Jesus prayed in the Garden of Gethsemane before he was captured.

The relationship with the Heavenly Father in our lives is determined by the way we communicate with him. Who are we in relation to the Almighty:

1. Slave. A slave does good deeds so as not to be punished.
2. Mercenary. He does good deeds so that the Almighty will hear and reward him.
3. Son daughter). A son does good deeds without fear of punishment or expecting reward, but only because he is a son.

It is this relationship with the Father that is the highest. In such a state, there is no need to ask God for help; it is enough to love him, and he will give everything that is needed. It is not the slave or the mercenary who is the heir. Only the son is the heir.

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