Mar 17, 2011

The Prayer of St. Ephrem the Syrian

Alexander Schmemann gives an excellent explanation of this Lenten prayer.

Of all Lenten hymns and prayers, one short prayer can be termed the Lenten prayer. Tradition ascribes it to one of the great teachers of spiritual life – St. Ephrem the Syrian. Here is its text:

O Lord and Master of my life! Take from me the spirit of sloth, faint-heartedness, lust of power, and idle talk.  But give rather the spirit of chastity, humility, patience, and love to Thy servant. Yea, O Lord and King! Grant me to see my own errors and not to judge my brother; for Thou art blessed unto ages of ages. Amen

This prayer is read twice at the end of each Lenten service Monday through Friday (not on Saturdays and Sundays for, as we shall see later, the services of these days do not follow the Lenten pattern). At the first reading, a prostration follows each petition. Then we all bow twelve times saying: “O God, cleanse me a sinner.” The entire prayer is repeated with one final prostration at the end.


Why does this short and simple prayer occupy such an important position in the entire Lenten worship? Because it enumerates in a unique way all the “negative” and “positive” elements of repentance and constitutes, so to speak, a “check list” for our individual Lenten effort. This effort is aimed first at our liberation from some fundamental spiritual diseases which shape our life and make it virtually impossible for us even to start turning ourselves to God.


The basic disease is sloth. It is that strange laziness and passivity of our entire being which always pushes us “down” rather than “up” — which constantly convinces us that no change is possible and therefore desirable. It is in fact a deeply rooted cynicism which to every spiritual challenge responds “what for?” and makes our life one tremendous spiritual waste. It is the root of all sin because it poisons the spiritual energy at its very source.

The result of sloth is faint-heartedness. It is the state of despondency which all spiritual Fathers considered the greatest danger for the soul. Despondency is the impossibility for man to see anything good or positive; it is the reduction of everything to negativism and pessimism. It is truly a demonic power in us because the Devil is fundamentally a liar. He lies to man about God and about the world; he fills life with darkness and negation. Despondency is the suicide of the soul because when man is possessed by it he is absolutely unable to see the light and to desire it.

Lust of power! Strange as it may seem, it is precisely sloth and despondency that fill our life with lust of power. By vitiating the entire attitude toward life and making it meaningless and empty, they force us to seek compensation in, a radically wrong attitude toward other persons. If my life is not oriented toward God, not aimed at eternal values, it will inevitably become selfish and self-centered and this means that all other beings will become means of my own self-satisfaction. If God is not the Lord and Master of my life, then I become my own lord and master — the absolute center of my own world, and I begin to evaluate everything in terms of my needs, my ideas, my desires, and my judgments. The lust of power is thus a fundamental depravity in my relationship to other beings, a search for their subordination to me. It is not necessarily expressed in the actual urge to command and to dominate “others.” It may result as well in indifference, contempt, lack of interest, consideration, and respect. It is indeed sloth and despondency directed this time at others; it completes spiritual suicide with spiritual murder.

Finally, idle talk. Of all created beings, man alone has been endowed with the gift of speech. All Fathers see in it the very “seal” of the Divine Image in man because God Himself is revealed as Word (John, 1:1). But being the supreme gift, it is by the same token the supreme danger. Being the very expression of man, the means of his self-fulfillment, it is for this very reason the means of his fall and self-destruction, of betrayal and sin. The word saves and the word kills; the word inspires and the word poisons. The word is the means of Truth and it is the means of demonic Lie. Having an ultimate positive power, it has therefore a tremendous negative power. It truly creates positively or negatively. When deviated from its divine origin and purpose, the word becomes idle. It “enforces” sloth, despondency, and lust of power, and transforms life into hell. It becomes the very power of sin.

These four are thus the negative “objects” of repentance. They are the obstacles to be removed. But God alone can remove them. Hence, the first part of the Lenten prayer; this cry from the bottom of human helplessness. Then the prayer moves to the positive aims of repentance which also are four.

Chastity! If one does not reduce this term, as is so often and erroneously done, only to its sexual connotations, it is understood as the positive counterpart of sloth. The exact and full translation of the Greek sofrosini and the Russian tselomudryie ought to be whole-mindedness. Sloth is, first of all, dissipation, the brokenness of our vision and energy, the inability to see the whole. Its opposite then is precisely wholeness. If we usually mean by chastity the virtue opposed to sexual depravity, it is because the broken character of our existence is nowhere better manifested than in sexual lust — the alienation of the body from the life and control of the spirit. Christ restores wholeness in us and He does so by restoring in us the true scale of values by leading us back to God.

The first and wonderful fruit of this wholeness or chastity is humility. We already spoke of it. It is above everything else the victory of truth in us, the elimination of all lies in which we usually live. Humility alone is capable of truth, of seeing and accepting things as they are and therefore of seeing God’s majesty and goodness and love in everything. This is why we are told that God gives grace to the humble and resists the proud.

Chastity and humility are naturally followed by patience. The “natural” or “fallen” man is impatient, for being blind to himself he is quick to judge and to condemn others. Having but a broken, incomplete, and distorted knowledge of everything, he measures all things by his tastes and his ideas. Being indifferent to everyone except himself, he wants life to be successful right here and now. Patience, however, is truly a divine virtue. God is patient not because He is “indulgent,” but because He sees the depth of all that exists, because the inner reality of things, which in our blindness we do not see, is open to Him. The closer we come to God, the more patient we grow and the more we reflect that infinite respect for all beings which is the proper quality of God.

Finally, the crown and fruit of all virtues, of all growth and effort, is love - that love which, as we have already said, can be given by God alone - the gift which is the goal of all spiritual preparation and practice.
All this is summarized and brought together in the concluding petition of the Lenten prayer in which we ask “to see my own errors and not to judge my brother.” For ultimately there is but one danger: pride. Pride is the source of evil, and all evil is pride. Yet it is not enough for me to see my own errors, for even this apparent virtue can be turned into pride. Spiritual writings are full of warnings against the subtle forms of pseudo-piety which, in reality, under the cover of humility and self-accusation can lead to a truly demonic pride. But when we “see our own errors” and “do not judge our brothers,” when, in other terms, chastity, humility, patience, and love are but one in us, then and only then the ultimate enemy – pride - will be destroyed in us.

After each petition of the prayer we make a prostration. Prostrations are not limited to the Prayer of St. Ephrem but constitute one of the distinctive characteristics of the entire Lenten worship. Here, however, their meaning is disclosed best of all. In the long and difficult effort of spiritual recovery, the Church does not separate the soul from the body. The whole man has fallen away from God; the whole man is to be restored, the whole man is to return. The catastrophe of sin lies precisely in the victory of the flesh — the animal, the irrational, the lust in us — over the spiritual and the divine. But the body is glorious; the body is holy, so holy that God Himself “became flesh.” Salvation and repentance then are not contempt for the body or neglect of it, but restoration of the body to its real function as the expression and the life of spirit, as the temple of the priceless human soul. Christian asceticism is a fight, not against but for the body. For this reason, the whole man – soul and body – repents. The body participates in the prayer of the soul just as the soul prays through and in the body. Prostrations, the “psycho-somatic” sign of repentance and humility, of adoration and obedience, are thus the Lenten rite par excellence.

A thank you to Bishop Mark for bringing it to the attention of the members of St. Seraphim in Dallas.

Mar 7, 2011

Meteora Monasteries: Varlaam Monastery

Varlaam Monastery (or Barlaam Monastery) in the Meteora is named for the monk who first built a tiny chapel on this rocky promontory in the 14th century. It has an elegant church with 16th-century frescoes by a well-known iconographer and other notable buildings.



History
In 1350, an ascetic monk named Varlaam climbed this great rock and settled at the top. He built three churches, a cell for himself and a water tank. No one chose to follow his lead, so after his death the site was abandoned.

The buildings fell into ruin for almost 200 years until 1517, when two rich priest-monks, Theophanes and Nektarios Apsarades from Ioanina, ascended the rock and founded a monastery. According to legend, they had to drive away the monster who lived in a cave on the summit before they could move in.

The brothers renovated Varlaam's church of the Three Hierarchs, erected the tower, and built a katholikon (1541-42) dedicated to All Saints. Using ropes, pulleys and baskets, it took 22 years to hoist all the building materials to the top of the rock. Once everything was at the top, the construction work took only 20 days.



Varlaam Monastery was continuously occupied by monks (about 35 at a time) throughout the 16th century and into the early 17th century, after which it began to decline. Steps were first carved into the rock in the early 19th century and have been altered several times since.


windlass and rope in tower
Details
Today, Varlaam Monastery is occupied by seven monks and can be accessed by a narrow bridge that runs from the main road. There is a pleasant garden in the compound, where a monk sometimes sits and chats with visitors.

The Late Byzantine katholikon of Varlaam has a cross-in-square plan with a west narthex, with a dome in each section. The frescoes in the main church were painted by the celebrated iconographer Frangos Katelanos of Thebes in1548 (the date is inscribed on the south wall). The narthex was frescoed in 1566 by the brothers George and Frangos Kondares of Thebes.

view from the top

North of the katholikon is the small "Parekklesion of the Three," an aisleless chapel dedicated to the three great bishops St. Basil the Great, St. Gregory the Theologian, and St. John Chrysostom. Originally built by Varlaam in c.1350, it was repaired by the founders in c.1520, renovated in 1627 and decorated with frescoes in 1637.

The tower contains the old windlass and rope basket (1536), which used to transport monks and supplies to the monastery. When asked how often the rope was replaced, a 19th-century abbot famously replied, "Only when it breaks." It was used as recently as 1961-63, when the refectory was renovated into a museum of religious artifacts.

The monastery's museum displays a fine collection of relics, carved wooden crosses, icons, embroidered epitaphoi and many other eccelesiastical treasures. Varlaam also possesses over 300 religious manuscripts copied by monks, some of which are displayed in the sacristy.

The monastic kitchen is an elegant vaulted structure with an octagonal dome leading to a chimney. The original water barrel, which can hold 12 tons of rainwater, is on display in a storeroom.



In a previous post, I mentioned the Meteora Monasteries. I am devoting a post to each of the six monasteries that are a part of this group in Greece.


If you want a satellite view of the area, click here.

In Thy Presence I Stand

Recently, our own Fr. David of St. Seraphim Cathedral shared this prayer.  It has been very helpful to me in my morning and evening prayer times.


My Lord, I know not what I ought to ask of Thee.
Thou and Thou alone knowest my needs.
Thou lovest me more than I am able to love Thee.
O Father, grant unto me, Thy servant, 
all which I cannot ask.
For a cross, I dare not ask, nor for consolation;
I dare only to stand in Thy presence.
My heart is open to Thee.
Thou seest my needs of which I myself am unaware.
Behold and lift me up!
In Thy presence I stand,
awed and silenced by Thy will and Thy judgements,
into which my mind cannot penetrate.
To Thee I offer myself as a sacrifice.
No other desire is mine but to fulfill Thy will.
Teach me how to pray. 
Pray Thou Thyself within me.  Amen.

Mar 5, 2011

Keeping Yourself Straight

The oldest parishioner of the Sretensky Monastery in Moscow is 98 years old.

The woman is always carrying two bags with one brick in each. She ties the bags to a shawl and carries them on her neck, one on her left, and another on her right side, said the abbot of the monastery, Archimandrite Tikhon Shevkunov, in an interview with the Krestovsky Most Orthodox newspaper.

"Why do you need the bricks?" I asked her. She said, "I need them for balance, otherwise I can't keep myself straight." She comes to the service from Belyayevo which is the most far-away end of Moscow, Father Tikhon adds.

The monastery has many young parishioners and almost half of them are under 45.

"I recall when elderly women first appeared in the monastery and how important their visits were for us. We did everything to make them feel comfortable and at ease, they made us all happy," Father Tikhon said.

Source

Here is a map of the journey this dear woman makes on a regular basis.

What if we were to view the tests and trials and burdens in our lives as those very things that enable us to walk straight - that make it possible to keep our eyes and hearts fixed on God? Should we not be grateful for them and welcome them?

Lord, help me remember this dear woman when I feel overburdened with cares.















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