So runs a common exclamation in Orthodox services of prayer. And so begins another offense for those who wonder why the Orthodox “don’t pray directly to God”…or “why do you pray to the saints”…or, worst of all, how do we dare to say, “Most Holy Theotokos (Birth-giver of God), save us!” For “there is one God and one Mediator between God and men, the Man Christ Jesus” (1Timothy 2:5)… and “surely only God can save us!”
These are common questions in the modern world – both from Protestants as well as from the general public. Many members of the Orthodox Church ask the same questions – they, too, are products of a culture that has great difficulty with such things. What is the great difficulty? I believe the problem can be found in a misunderstanding of who God is as well as what it means for us to be in union with Him.
To a degree, questions about prayer and saints reminds me of a common question I’ve heard from children (and some concerned adults): “Which member of the Trinity should we pray to?” When I have responded by trying to ascertain what the nature of the problem was, I have discovered that some are concerned that if they talk to Jesus, exclusively, they will offend the Father and the Holy Spirit. But if they talk exclusively to the Father, it feels less intimate than it does when they speak to Jesus. And they have no idea what to say to the Holy Spirit. So, the question becomes, “Should we just talk to all of them, or if I just say, ‘God’ can they figure it out?” And so the conversation goes.
It is perhaps the case that most of my readers will have wondered the same thing at some point in their Christian lives. For many, the Trinity is not so much a theological problem as a matter of spiritual etiquette. But the problem reveals a great deal – Christians may say they believe in the Trinity – but are largely clueless or simply confused about what it means. Is there an etiquette of prayer?
Of course, an etiquette of prayer presumes that we actually know what prayer is. I have always had difficulty in small groups of people. I can speak to thousands without difficulty (with a good sound system). Speaking to thousands is quite similar to speaking to one. But in a group of say, six, I am at a loss. To whom do you speak? Whose face doyou look at when you’re speaking? And on and on the questions go. For a man who was nurtured in the old Southern culture of the US, being “polite” is ranked among the commandments.
Speaking to God is not speaking to a group – for though God is Triune or Trinity, He is One. To speak to God is to speak to God. There is a typical manner in which most formal prayers are written in Orthodoxy – addressed to the Father, closing with a glorification of the three persons of the Trinity. But this only describes the most common form. Prayers are also written that are addressed to Christ and a few are addressed to the Holy Spirit (“O Heavenly King,” comes to mind). I should add that when Orthodox prayers begin with the general address, “O God,” it is speaking to the Father – something that generally becomes clear during the body of the prayer.
But this is etiquette and not the meaning of prayer. Prayer is active communion with God. Plain and simple – it is nothing else. When we pray we are uniting ourselves to God in thought, word and deed. We yield ourselves to Him and unite our will to His will, our life to His life. Because it is communion, and not just a conversation, it is reciprocal: God unites Himself to us. He yields Himself to us. He unites our will to His. He unites His life to our life.
Thus St. Paul says:
And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’ (Gal 4:6).
For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs– heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together (Rom 8:15-17).
St. Paul’s references to the cry of “Abba, Father,” most likely have in mind the “Lord’s Prayer,” the “Our Father,” as it is known in most languages. The prayer in many languages (both Hebrew and Greek) begins with the word “Father” (rather than “Our”). Thus it would be the prayer known as the “Abba.”
But St. Paul’s discursus makes clear the nature of our prayers and their essence. Prayer is active communion with God – it indeed is such active communion that he describes it as the Spirit speaking with the voice of the Son to the Father. Prayer is the life of the Triune God on our lips. This is true whether we are saying, “Abba, Father,” or whether we are saying, “Lord, Jesus Christ, have mercy on me a sinner.” It is also true if we are saying, “O God, heal my daughter!” It is still true if we are saying, “O God, why did my child die?” Many such expressions of the heart can be found throughout the Psalms. They are the voice of God in the heart of the Psalmist written to teach us to pray. If the Psalms can say it, so can we!
Prayer is active communion with God regardless of the words we use. Very often people worry themselves about the content of a prayer. They think, “I cannot possibly say that!” Some become superstitious and think that if they say the wrong thing in the wrong way, bad things will happen. These are understandable thoughts, but they are simply the reflection of our own neuroses (some of them taught us by our own religious culture). Prayer is active