Prayer practice of a worldly person in the epistolary heritage of St. Theophan the Recluse

Annotation. The article is devoted to the issue of prayer practice for lay people, considered by St. Theophan the Recluse in his epistolary heritage. Communicating with numerous correspondents from lay people, Saint Theophan often encountered questions from the laity about their fulfillment of the prayer rule in the context of family and secular life. Understanding the difficulties of life in the world, Saint Vyshensky did not leave these issues without his attention. Thus, examining the peculiarities of the life of each individual correspondent, he found a separate and individual solution for them in the practice of prayer. At present, the advice of Saint Theophan on the prayerful work of the laity does not lose its relevance. By studying the letters of St. Theophan the Recluse, every Orthodox Christian can find in them soul-searching recommendations on the practice of prayer, which have special practical significance and relevance for him in modern conditions of secular and family life. This article provides an overview of the main ideas and advice of St. Theophan on the practice of prayer for lay people, expressed by him in correspondence with the laity. Abstract. This article is devoted to the question of prayer practice for lay people, considered by St. Theophan the Recluse in his epistolary legacy. Communicating with numerous correspondents from lay persons, St. Theophan often met with questions from laypeople about their observance of the prayer rule in the conditions of family and secular life. Understanding the difficulties of life in the world, the Vyshensky saint did not leave these issues without his attention. Thus, examining the peculiarities of the life of each individual correspondent, he found a separate and individual solution for them in the practice of prayer work. At present, the advice of St. Theophan on the prayerful work of the laity does not lose its relevance. Studying the letters of St. Theophan the Recluse, every Orthodox Christian can find in them soul-useful recommendations about the practice of prayer, which have special practical significance and relevance for him in modern conditions of secular and family life. This article provides an overview of the main ideas and advice of St. Theophan on the practice of prayer for lay people, previously expressed by him in correspondence with lay people. Among all the works of Saint Theophan the Recluse, a significant place is occupied by his letters addressed to various people who are in spiritual communion with him. The epistolary heritage of St. Theophan is very extensive. By studying the letters of St. Theophan, each of the questioners can find the answer to any question in both personal and spiritual life. Saint Theophan communicated with his correspondents in a language that was understandable to everyone. He avoided complex language and ambiguity. The saint was primarily guided by the social status of his correspondent, and he adjusted to each one in terms of presenting one or another thought. Saint Theophan communicated with lay people and answered everyone's questions of an everyday and secular nature. But at the same time, answering such questions, the saint always found the opportunity to touch upon questions of a spiritual and moral nature that directly concern the human soul in its connection with God. Analyzing the epistolary heritage of St. Theophan the Recluse, we can see that most of the issues raised in the correspondence concerned the topic of prayer and prayer work. Saint Theophan saw this issue as of extreme importance, and therefore very often in letters to the laity he touches on this topic, trying to show everyone the importance and necessity of prayer - as a necessary means of communication with God. At the same time, having rich spiritual experience, Saint Theophan understood that prayer in the conditions of worldly, family life has its own characteristics, since worldly concerns and family responsibilities take up a significant amount of a person’s time, and also take a lot of physical and mental strength. Based on this, the saint offers his lay correspondents his understanding and recommendations for creating a prayer rule in the conditions of a Christian’s life in the world. In this aspect, we will consider the practical recommendations of St. Theophan the Recluse regarding the fulfillment of the prayer rule by lay persons in the conditions of secular and family life, set out by him in his epistolary heritage. First of all, it should be noted that the problem of the prayer practice of a modern layman is particularly relevant at the present time. The active process of urbanization of the population, which began at the end of the 20th century, gave rise to an active growth in the economic and social needs of the population. At the same time, the need to satisfy these needs leads society to an increase in its labor and social activities. Modern man, wanting to satisfy his physical needs (food, clothing, housing), in a market economy is forced to devote most of his time to work. In turn, work activity, combined with the fulfillment of family responsibilities, limits a person’s time for physical and mental rest. In such conditions, a modern Christian comes face to face with the problem of lack of time to properly and completely fulfill the prescribed prayer rules in the morning and evening, as well as before Holy Communion. Based on the above, the problems raised by Saint Theophan the Recluse regarding the creation of prayer rules by the laity are especially relevant at the present time. His advice, given in letters to specific correspondents, has its practical application today (relative to modern Orthodox Christians of the 21st century). So, considering the issue of the prayer rule in the understanding of St. Theophan, first of all we consider it necessary to dwell on one feature in the spiritual communication of St. Theophan the Recluse with the outside world. This peculiarity lies in the fact that Saint Theophan, in his letters to the laity, brings up the idea that monastics and laity agree on the most important thing - in the desire of each of them to become true Christians, as well as in the unity of spirit and internal (spiritual) disposition. It is this desire, as well as the unity of internal disposition, that, according to the saint, unites monastics and laity. He proved his point of view about a common understanding of asceticism among both laity and monastics with the words of the Apostle Paul to the Ephesians, according to which we have one Lord, one faith and one Baptism (Eph. 4:5) [4 p. 204–205]. On this basis, the saint points out to his correspondents that ascetic instructions for monastics are also applicable to the laity. This feature, in turn, is very important in the matter of prayer. In letters to Princess P.S. Lukomskaya, later included in the book “Letters on Christian Life”, Saint Theophan, considering the issue of prayer, quotes the words of the Apostle Paul to the Thessalonians “Pray without ceasing” (1 Thessalonians 5:17). Having cited the indicated words in the letter, the saint asks the question: to whom do these words refer, to selected people or to every person in general? Having asked such a rhetorical question, Saint Theophan immediately gives an answer to it. These words of the Apostle Paul, according to Saint Theophan, apply not to individual people, but to everyone. All people must observe these words about the need for unceasing prayer [4, p. 53–54]. In this letter, Saint Theophan also shows us the reasons why we should strive for constant prayer. Thus, wishing to encourage his recipient of creation to more frequent, constant prayer, Saint Theophan gives a reference to one of the words of the Monk Isaac the Syrian, in which the monk says the following: “Whoever always thinks about God drives away demons from himself and eradicates the seed of their malice. Who watches over his soul hourly; his heart will be magnified by revelations. Whoever concentrates the vision of his mind within himself; he sees the spiritual dawn within himself. Who abhorred all soaring of the mind; he sees his Lord within his heart” [1, p. 61–62]. Saint Theophan agrees with the opinion of Saint Isaac the Syrian. He cites the above opinion as reasons that encourage everyone to strive for frequent, unceasing communication with God in prayer. As an example of unceasing prayer, Saint Theophan cites St. Seraphim of Sarov, who stood before the Lord all his life and, according to the saint, “burned like a candle.” Citing the example of the prayerful work of the Monk Seraphim of Sarov, Saint Theophan points out that the monk was the same person as us. His purpose is the same as that of all people, for “Your life is hidden with Christ in God” (Col. 3:3) [4, p. 54]. Thus, we see that Saint Theophan tells each of us that we are all called to unceasing prayer. According to the word of the saint, a short cry to God reaches God, and this can be done continuously. At the same time, Saint Theophan understood that, despite its extreme importance, unceasing prayer is not the destiny of all people. Not every person, especially a beginner, is capable of unceasing prayer. By pointing out the commandment of unceasing prayer, Saint Theophan sought to show each of us the great fruits of such prayer, and through this to encourage everyone to more diligently and frequently perform prayer in the context of family and secular life, since prayer, according to the word of Saint Theophan, is the first thing in Christian life, the breath of the spirit and the condition of the life of the spirit. In letters to L.N. To Shishkov, the famous chemist, Saint Theophan gives his thoughts regarding the creation of prayer by lay persons in conditions of secular life. Thus, Saint Theophan says that a worldly person, despite his family, social and other concerns, must certainly have a constant prayer rule. As in the case of the letter to Princess Lukomskaya, Saint Theophan writes to his correspondent Shishkov that “the work of prayer is not the work of the silent,” but is the work of all Christians [2, p. 67]. Addressing Shishkov, Saint Theophan points out the necessary conditions for the laity to fulfill the rule of prayer. So, prayer should not be formal. It, in the words of the saint, “is a conversation between a person and God.” In this regard, the formal fulfillment of the prayer rule is unacceptable for a Christian. The next condition for performing prayer is sincerity, reverence and constant remembrance of God. Saint Theophan writes that in the matter of prayer “one should never rush”; it is unacceptable to turn to God “casually”, but it is necessary to approach it with great reverence. Saint Theophan speaks of the need to avoid the mechanism in every possible way when performing the prayer rule. A person should not be a slave to the rule, but is called to be its mistress [2, p. 67–68]. Focusing on the difficulties and busyness of secular life, and especially family life, Saint Theophan considers it acceptable to shorten the prayer rule if there are reasons for doing so. In such cases, the saint advises the laity to read from memory several of their most favorite prayers from the morning or evening rule, or, if there is no time at all, instead of reading the prayers from the rule, make several bows with true heartfelt prayer. As Saint Theophan points out in his letters, in the lives of the laity such a phenomenon as multiple illnesses is very common. It should be understood as a state in which a person is immersed in tireless efforts. This state, according to the saint, is dangerous because it can lead a person into a state of spiritual weakening, in which a person begins to omit the prayer rule. This state can subsequently lead a person to a more dangerous state of spiritual death. To prevent a person from falling into such a state, Saint Theophan advises his correspondents to begin and end every task with a prayerful appeal to God. In this case, according to the words of the saint, “every deed will be shrouded in Divine attire, and will not knock God out of the soul” [2, p. 68]. In those cases when a person, being over-concerned, has fallen into a state of spiritual coolness, Saint Theophan advises to certainly begin to pray a short prayer, which, if pronounced sincerely and fervently, can once again kindle zeal in the person’s soul in the work of prayer. It should be noted that in some situations, Saint Theophan advises his correspondents to coerce and force themselves to perform the prayer rule. Thus, the saint writes that in those cases when home prayer does not come to mind, it is necessary to move away from it a little, and then, if this condition repeats, it is necessary to force oneself to forcibly fulfill the prayer rule, but with indispensable attention and tension. In such a situation, a person must necessarily understand what he reads and feel it. Saint Theophan compares this state with a child who does not want to bow, who is “forcibly taken by the forelock and bent over to bow” [5]. In some situations, for example, in the absence of time for prayer, Saint Theophan advises the laity to make several prostrations, but certainly with attentive, heartfelt prayer [2, p. 68]. In his letters to lay people, Saint Theophan repeatedly wrote about the need to create a prayer rule without using books with their texts. Thus, in one letter the saint points out that reading prayers from a book dispels a lot [3, p. 166–167]. Saint Theophan, having rich spiritual experience, understood perfectly well that for many people, reading prayers from a book sooner or later leads to formalism and all kinds of distraction. He writes that “the point is not in words and bows, but in lifting the mind and heart to God. You can say everything that you have written and make all the indicated bows, but not remember God at all, or somehow with absent-minded thoughts and wandering of the mind. And therefore, without praying, fulfill the prayer rule. It turns out that prayer is a sin before God” [5]. In this regard, Eminence Theophan advises his correspondents to gradually memorize prayers from the morning and evening rules, from other prayer books, as well as psalms, so that later they can pray with their minds, without reading the text from book prayer books and depend less on the book [6]. This measure, according to Saint Theophan, will allow a person to move away from reading prayers from a book, will allow him to feel more deeply in his heart the meaning of each word of the prayer and, finally, the most important thing is that such a prayer will allow a person to read it not only in front of icons in the morning or evening, but throughout the day, while doing everyday things and performing work duties. Thus, keeping in memory the words of certain prayers opens the way for a person to follow the commandment of unceasing prayer. However, this will be possible if a person, according to the word of the saint, performs this act (that is, prayer) with fear, trembling, focusing attention before God. In modern life, priests very often face questions from parishioners about vain prayer. Thus, people often complain that God does not fulfill their prayers. In this case, they believe that their prayers are dead, in vain and going nowhere. Saint Theophan received the same questions. In this regard, the saint very often emphasizes in letters to the laity that any prayer offered to God will never be in vain. The fruit of prayer, according to the saint, does not depend on whether God fulfilled our request or not. God sees better than us what is useful for us and what is harmful. As Saint Theophan notes, God, without fulfilling one or another of our prayer requests, gives us a completely different benefit for prayer and work, which may not be noticeable to us ourselves [7]. Knowing that what we ask will not be in our favor, God does not fulfill it, thereby bringing us great good. Thus, according to the saint, any prayer addressed to God does not go unnoticed by God and in any case brings great benefit to a person. Based on all of the above, we see that Saint Theophan defines prayer as the first task in Christian life. Being the breath of life, prayer, according to the word of the saint, supports the life of the spirit. Not only monastics, but also the laity are called upon, according to the word of the saint, to have their own prayer rule and to protect themselves by it from spiritual cooling and hardening. Analyzing the teaching of St. Theophan the Recluse on prayer, we see that the saint, putting prayerful work at the forefront, calls on each of us not to neglect the prayer rule, which is a means for us in communication with God. In secular life and family troubles, each of us should have a prayerful remembrance of God. According to Saint Theophan, constant short prayer performed by a person while performing work, carrying out this or that work activity, is capable of warming the heart of such a person, instructing him in spiritual life and accustoming him to gradual, unceasing prayer, to which, according to the word of the Apostle, each of us is called. 1. Isaac the Syrian, St. Ascetic words. M.: Holy Trinity Sergius Lavra, 2008. – 632 p. 2. Kashirina V.V. The Shishkovs as recipients of St. Theophan // collection. scientific Art. Vol. 10: in 2 volumes / ed. Dr. Philol. Sciences V.V. Kashirina; Ryaz. state University named after S. A. Yesenina. T. 2. Ryazan, 2017. – 300 p. 3. Theophan the Recluse, St. Instructions in spiritual life. M., 2014. – 336 p. 4. Theophan the Recluse, St. Letters on the Christian Life. M., 2007. – 448 p. 5. Theophan the Recluse, St. Collection of letters. Vol. 1. [Electronic resource]. URL: https://www.xpa-spb.ru/libr/Feofan-Zatvornik/sobranie-pisem-1–113.html (access date 11/09/2022). 6. Theophan the Recluse, St. Collection of letters. Vol. 2 [Electronic resource]. URL: https://azbyka.ru/otechnik/Feofan_Zatvornik/pisma/2 (access date 11/15/2022). 7. Theophan the Recluse, St. Collection of letters. Vol. 8 [Electronic resource]. URL: https://azbyka.ru/otechnik/Feofan_Zatvornik/pisma/8 (access date 11/17/2022).