Praying the Jesus Prayer by Frederica Mathewes-Green

Author:Frederica Mathewes-Green
Language: eng
Format: epub
Publisher: Paraclete Press
Published: 2011-03-15T00:00:00+00:00

CHAPTER THREE

Getting Started

ORTHODOX ELDERS WOULD SAY THAT YOU MUST first get your house in order. If there is major ongoing sin in your life, then cut it out. At least want to cut it out; cultivate repentance by thinking on the glory and compassion of God, and your squandering of that love. It is actually better to repent sincerely of a sin, and to go on struggling even though you fall, than to have never had the temptation in the first place. Jesus said, “There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Lk. 15:7). The sinner who doesn’t repent is another matter.

Look for a spiritual mother or father. Many Orthodox Christians turn to their parish priest for this, while others seek one at a men’s or women’s monastery. If you can’t find one, embark on the Jesus Prayer with whatever resources you can gather, but retain an extra measure of caution about your own capacity for spiritual pride. You’re still bound to make some mistakes, but at least you won’t be surprised when you do.

Attend worship; be part of a worshiping community. Receive the sacraments (in Orthodoxy, called “Holy Mysteries”). Go to confession, if that is part of your spiritual heritage.

Pray, fast, and give alms. Eastern Christians continue the first-century practice of fasting on Wednesday and Friday, and during Great Lent and other fast periods during the year. This is not an absolute fast, but mostly a matter of abstaining from meat, fish, and dairy. Give a tenth of your income, a tithe, to your church, if you can; if not, give whatever percentage you can afford and work up to (and then beyond) the tithe. Give alms to charity as well. Give wisely.

Serve those in sorrow and need, in person if at all possible, for personal contact will affect you in ways not gained through merely writing a check. In our culture we are disposed to approach social needs with an eye to efficiency, expecting to pool expertise and resources, form an organization, and execute a program. The achievements of such organizations are so substantial that what we do privately tends to look insignificant. But the Scriptures presume that all charity is taking place in the context of personal relationships.

Our word charity comes from the Latin caritas, corresponding to the Greek New Testament word agape, which means “long-suffering, self-giving love.” This is the kind of love we are supposed to show to the poor and needy. In fact, we should give that love even to those who are not poor and needy; we’re supposed to love everyone, even our persecutors (Lk. 6:27–28).

So practice agape in every context (and it does take lots of practice). Every person you encounter gives you a God-appointed opportunity to die to self. The six or ten people you deal with every day are meant to furnish your own personal “Roman Coliseum,” where you can battle against self-will till your last breath.

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