Saints come from every class and occupation

Saints come from every class and occupation, every temperament and background. They show us how Christ can be imitated in everyone's life including our own. As we have models in business, science, homemaking, etc., so we have faith models. We have soldier-saints, scholar-saints, politician- saints. missionary--saints, parent-saints, praying-saints, healer-saints, worker-saints, and most important of all, sinner-saints. Saints are not perfect people: to be a saint is to be the best one can be by God's grace. That is why every saint is different and why every Christian can be one.

A Prayer Rule ( St. Theophan the Recluse )

A prayer rule for one who is on the path of a God-pleasing life. Memorizing the Psalms. Replacing long prayers with short ones. The prayer rope.

You ask about a prayer rule. Yes, it is good to have a prayer rule on account of our weakness so that on the one hand we do not give in to laziness, and on the other hand we restrain our enthusiasm to its proper measure. The greatest practitioners of prayer kept a prayer rule. They would always begin with established prayers, and if during the course of these a prayer started on its own, they would put aside the others and pray that prayer. If this is what the great practitioners of prayer did, all the more reason for us to do so. Without established prayers, we would not know how to pray at all. Without them, we would be left entirely without prayer.

However, one does not have to do many prayers. It is better to perform a small number of prayers properly than to hurry through a large number of prayers, because it is difficult to maintain the heat of prayerful zeal when they are performed to excess.

I would consider the morning and evening prayers as set out in the prayer books to be entirely sufficient for you. Just try each time to carry them out with full attention and corresponding feelings. To be more successful at this, spend a little of your free time at reading over all the prayers separately. Think them over and feel them, so that when you recite them at your prayer rule, you will know the holy thoughts and feelings that are contained in them. Prayer does not mean that we just recite prayers, but that we assimilate their content within ourselves, and pronounce them as if they came from our minds and hearts.

After you have considered and felt the prayers, work at memorizing them. Then you will not have to fumble about for your prayer book and light when it is time to pray; neither will you be distracted by anything you see while you are performing your prayers, but can more easily maintain thoughtful petition toward God. You will see for yourself what a great help this is. The fact that you will have your prayer book with you at all times and in all places is of great significance.

Being thus prepared, when you stand at prayer be careful to keep your mind from drifting and your feeling from coldness and indifference, exerting yourself in every way to keep your attention and to spark warmth of feeling. After you have recited each prayer, make prostrations, as many as you like, accompanied by a prayer for any necessity that you feel, or by the usual short prayer. This will lengthen your prayer time a little, but its power will be increased. You should pray a little longer on your own especially at the end of your prayers, asking forgiveness for unintentional straying of the mind, and placing yourself in God's hands for the entire day.

You must also maintain prayerful attention toward God throughout the day. For this, as we have already mentioned more than once, there is remembrance of God; and for remembrance of God, there are short prayers. It is good, very good, to memorize several psalms and recite them while you are working or between tasks, doing this instead of short prayers sometimes, with concentration. This is one of the most ancient Christian customs, mentioned by and included in the rules of St. Pachomius and St. Anthony.

After spending the day in this manner, you must pray more diligently and with more concentration in the evening. Increase your prostrations and petitions to God, and after you have placed yourself in Divine hands once again, go to bed with a short prayer on your lips and fall asleep with it or recite some psalm.

Which psalms should you memorize? Memorize the ones that strike your heart as you are reading them. Each person will find different psalms to be more effective for himself. Begin with Have mercy on me, O God (Psalm 50); then Bless the Lord, O my soul (Psalm 102); and Praise the Lord, O my Soul (Psalm 145). These latter two are the antiphon hymns in the Liturgy. There are also the psalms in the Canon for Divine Communion: The Lord is my shepherd (Psalm 22); The earth is the Lord's, and the fulness thereof (Psalm 23); I believed, wherefore I spake (Psalm 115); and the first psalm of the evening vigil, O God, be attentive unto helping me (Psalm 69). There are the psalms of the hours, and the like. Read the Psalter and select.

After you have memorized all of these, you will always be fully armed with prayer. When some disturbing thought occurs, rush to fall down before the Lord with either a short prayer or one of the psalms, especially O God, be attentive unto helping me, and the disturbing cloud will immediately disperse.

There you are; everything on the subject of a prayer rule. I will, however, mention once again that you should remember that all these are aids, and the most important thing is standing before God with the mind in the heart with devotion and heartfelt prostration to Him.

I thought of something else to tell you! You may limit the entire prayer rule just to prostrations with short prayers and prayer in your own words. Stand and make prostrations, saying Lord have mercy, or some other prayer, expressing your need or giving praise and thanks to God. You should establish either a number of prayers, or a time-limit for prayer, or do both, so that you do not become lazy.

This is necessary, because there is a certain incomprehensible peculiarity about us. When, for example, we go about some outward activity, hours pass as if they were a minute. When we stand at prayer, however, hardly have a few minutes gone by, and it seems that we have been praying for an extremely long time. This thought does not cause harm when we perform prayer according to an established rule; but when somebody prays and is just making prostrations with short prayers, it presents a great temptation. This can put a halt to prayer that has barely begun, leaving the false assurance that it has been done properly. Thus, the good practitioners of prayer came up with prayer ropes so that they would not be subject to this self-deception. Prayer ropes are suggested for use by those who desire to pray using their own prayers, not prayers from a prayer book. They are used as follows: Say Lord Jesus Christ, have mercy on me a sinner, and move one bead between your fingers. Repeat the prayer again and move another bead, and so on. Make a prostration during each repetition of the prayer, either a partial one from the waist or a full one to the ground, as you prefer; or, for small beads, make a prostration from the waist, and for large ones, a full one to the ground. The rule in all of this consists in having a definite number of prayer repetitions with prostrations to which are added other prayers in your own words. When deciding on the number of prostrations and prayers, establish a time limit, so that you do not deceive yourself as to haste when you perform them. If haste creeps in, you can fill up the time by making more prostrations.

How many prostrations should be done for each prayer is set down at the end of the Psalter with sequences in two categories, one for diligent people and the other for lazy or busy people. The elders now living among us in sketes or special kellia in places such as Valaam or Solovki serve the entire service according to this. If you would like to, now or some other time, you can perform your own prayer rule in this manner. Before you do this, however, get used to performing it in the manner prescribed for you. Perhaps you will not need a new rule. In any case, I am sending you a prayer rope. Try it! Note how much time you spend at morning and evening prayer, then sit down and say your short prayers with the prayer rope, and see how many times you go around the rope during the time usually required for your prayer. Let this quantity be the measure of your rule. Do this not during your usual prayer time, but at some other time, although do it with the same sort of attentiveness. The prayer rule, then, is carried out in this way, standing and making bows.

After reading this, do not think I am driving you into a monastery. I first heard about praying with a prayer rope from a lay person, not a monk. Many lay people and monastics pray in this way. It should be suitable for you, too. When you are praying with prayers that you have memorized and they do not move you, you may pray that day using the prayer rope, and do the memorized prayers another day. Thus, things will go better.

I will repeat once again that the essence of prayer is the lifting of the mind and heart to God; these little rules are an aid. We cannot get by without them because of our weakness. May the Lord bless you!

 http://agapienxristou.blogspot.ca/2015/03/a-prayer-rule-st-theophan-recluse.html

Great Holy Thursday

"Do this in remembrance of Me..."

Great Holy Thursday Morning


(The service is the Vespers and Divine Liturgy of Thursday evening which is sung in the morning by anticipation.)

Jesus drew His last breath of freedom on this Thursday night. Christ knew all the incidents which were about to take place and called to Him His Apostles in order to institute the Holy Eucharist for them and for the Church forever. At the end of March, with the full moon as a brilliant lantern in the sky and the weather mild, the people in Jerusalem enjoyed the beginning of spring. In this atmosphere, Christ presented Bread and Wine as the Elements of His Very Body and His Very Blood; they are the Precious Gifts which have been left as His perpetual Presence in the Church. The institution of the Holy Eucharist and its re-enactment through the centuries, both as a sacrifice and sacred ceremony (Mysterion), is the life-giving remembrance which, along with the Crucifixion and Resurrection of Christ, constitutes the basis of salvation for the Christian.


Then followed the incidents of the dramatic closing moments of Christ's life. After the washing of His Apostles' feet, He pointed out the betrayer, inaugurated the Eucharist, and pronounced the new commandment of love for one another. He spoke to them words of comfort, promising the descent of the Holy Spirit to complete man's union with Christ. His departure, Christ said, would bring to them and the world joy. Christ took His Apostles out in the mild night where He could see face-to-face His co-workers in the bright light of the full moon. In this spiritual mood and physical setting, Jesus withdrew to pray. After this agony of the "bloody sweat" came the kiss of Judas and His arrest. He thus became the source of spiritual and physical freedom for mankind.

The Divine Liturgy of St. Basil is officiated on this day. The readings are: 2 Cor. 11:23-32; Matt. 26:2-28; John 13:3-17; Matt. 26:21-39; Luke 22:43-44; Matt. 26:40-75; Matt. 27:1-2. During this Liturgy, the priest prepares the "Amnos," the Holy Communion, which is kept throughout the whole year to be given the faithful in times of sickness. The Body and Blood of Christ is present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians come for Holy Communion singing: "Receive me Today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when I comest to Thy Kingdom." "We worship Thy passion, O Christ..."
Great Holy Thursday Evening


(The service of the HOLY PASSION of our Lord Jesus Christ. The service is Matins of Friday morning sung by anticipation, on Thursday evening.)

Good Friday celebrates the holy, saving, and awesome Passion of Christ. To take away our sins, Christ willingly endured spitting, scourging, buffeting, scorn, mocking, and purple robe; the reed, sponge, vinegar, nails, spear, and above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come. Following are the references of the "Twelve Gospel" readings of this service:

1. St. John 13:31 thru Ch. 18:1
2. St. John 18:1-29
3. St. Matthew 26:57-75
4. St. John 18:28 thru Ch. 19:16
5. St. Matthew 27:3-32
6. St. Mark 15:16-32
7. St. Matthew 27:33-54
8. St. Luke 23:32-49
9. St. John 19:38-42
10. St. Mark 15:43-47
11. St. John 19:38-42
12. St. Matthew 27:62-66

These readings relate the last instructions of Christ to His disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the "Gospel of the Testament" of Christ which He left for all men. The Church services during Holy Week re-enact the events of this Gospel.

After the reading of the fifth Gospel comes the procession with the Crucifix around the church, while the priest chants the 15th antiphon: "Today is hung upon the Tree, He Who did hang the land in the midst of the waters. A Crown of thorns crowns Him Who is King of Angels. He is wrapped about with the purple of mockery Who wrapped the Heavens with clouds. He received buffetings Who freed Adam in Jordan. He was transfixed with nails Who is the Bridegroom of the Church. He was pierced with a spear Who is the Son of the Virgin. We worship Thy Passion, O Christ. Show also unto us thy glorious Resurrection."

During the Procession, the faithful Christian kneels and prays for his spiritual welfare, imitating the thief on the Cross who confessed his faith and devotion to Christ. He then approaches and reverently kisses the Crucifix.

http://agapienxristou.blogspot.ca/2015/04/great-holy-thursday.html

Kathisma from the Matins of Holy Monday

Kathisma from the Matins of Holy Monday
Tone 8. The Wisdom and Word.

The present day is resplendent with the first fruits of the Lord’s sufferings. Come then, lovers of feasts, let us meet it with songs; for the Creator is coming to accept Cross, afflictions and scourges, as he is judged by Pilate; therefore too, struck on the face by a slave, he endures all that he may save humankind. And so let us cry aloud to him: Lover of humankind, Christ our God, grant forgiveness of offences to those who with faith worship your most pure sufferings.

Comforting the Lord as He Weeps: On Palm Sunday

The Holy Gospel, my beloved brethren, says this in its account of the Lord’s Entry into Jerusalem: And when He was come near, He beheld the city, and wept over it (Luke 19:41).

People’s hearts are all the same. If someone is weeping, what do we do? We approach him, ask him what he is weeping about, and try to comfort him in some way. Sometimes one becomes so sorry for the person in distress that one feels ready to give up one’s soul, if only his grief would be made lighter. Let us now approach the Lord, too, and ask: “Lord, about what are You weeping?”

About what, in fact, was the Lord weeping on the great day of His Entry into Jerusalem? The Lord is everywhere present. Not only the human heart, but even his hidden thoughts, cannot be hidden from His omniscient eyes. And looking upon the people with His eyes – which are said in Scripture to be one hundred times brighter than the sun, foreknowing all the ends of the universe – He foresaw the end of Jerusalem. He knew what was in store for this venerable and ancient city. He knew the inconstancy of the people and crowds that would meet Him rapturously, but soon demand His crucifixion. He saw with His eyes the many crosses around Jerusalem, upon which His crucifiers would be crucified. He saw the horrors awaiting the city during the invasion of the Emperor Titus in 70 A.D. This is why He wept for Jerusalem, foreseeing the horrors and destruction of the city as He gazed upon it.

But the Gospel tells us that today, too, the Lord is weeping. Why, then, is the Lord now weeping? For now He is not on earth, but in the Heavenly Jerusalem. Instead of a donkey, He sits upon the flaming Cherubim; instead of the earthly Jerusalem, He abides in ineffable glory at the right hand of God; and instead of the modest suite of the Apostles, He is surrounded by a countless multitude of bodiless spirits and heavenly beings. Then about what is the Lord now weeping?

He is weeping over how we grieve Him; over how we frequently renounce Him by our terrible deeds; over how thousands of unfaithful people are now shamefully denying Him and mocking Him. He is weeping, too, over how our hearts have become hardened, over how we are losing the truth and cruelly offending Him Who by His Divine Blood redeemed the entire human race.

When the Lord entered Jerusalem, the multitude spread their garments and cut down branches from trees, waving them as the children cried out: Hosanna to the Son of David (Matthew 21:8-9). What can we now do for the Lord, when He is in Heaven, to comfort Him? Now we, too, can spread our garments under the feet of Christ. Upon reaching home, let us open our wretched storehouses and offer at least some spare pay to a needy person. This pay will be our garment cast before the Lord, upon which He will tread when He comes in glory – for, according to His words, that which we do for one of the least of the brethren, we do for Him.

We can also take palm branches into our hands, waving them to greet the Lord. We all see that martyrs are depicted on icons with palm branches. This is a symbol of the victory over the passions and the flesh, a symbol with which the Lord has crowned them. Let us try to defeat something ugly in ourselves. Our age is one of resentment and extreme self-love. Therefore, if we now feel offended by anyone, let us forgive him. Let us restrain ourselves, compelling the passion of self-love to subside. Now a wide wave of fleshly passions has overflowed into the world, and nearly seven-tenths of the world is under the power of Satan and has been seized by the sin of fornication. We need to defeat these passions; we need to refrain from them; we need to overcome the callousness that accompanies them with at least small good deeds. And if we will defeat these evil habits, replacing them with good deeds, we will raise a palm branch to Christ. The Gospel says that the multitude cried out: “Hosanna!” And we, too, can cry out to the Lord “Hosanna!” – but not with our mouths, but with our hearts and our entire lives. What does “Hosanna” mean? It is a praise glorifying God, as the Apostle Paul says: And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him (Colossians 3:17). Let us do the same, crying out “Hosanna!” with our entire lives.

In order to do this we must have two vigilant guardians: the memory of death and the continual remembrance of God, for it is written in Scripture: Seek ye Me, and ye shall live; Remember thy end, and thou shalt never do amiss (Amos 5:4; Ecclesiasticus 7:36).

Thus, let us offer our pay as garments to the Lord and our victory over the passions as palm branches, keeping hold of the memory of death and the memory of God, and crying out to Him with our entire lives: “Hosanna!” And then we will comfort the Lord and our souls shall live unto the ages of ages. Amen.


http://tokandylaki.blogspot.ca/search/label/PALM%20SUNDAY
Source-http://www.pravmir.com/comforting-the-lord-as-he-weeps-on-palm-sunday/