A Prayer at Daybreak

A word:
I am amazed at the exquisite tradition of prayer that is ours in the Body of Christ. It is good to continue to be surprised by the Spirit of God. The deeper into the Holy Tradition I journey, the more I realize that I need not “have a prayer of my own” to “have a prayer that expresses the fullness of my real life.” Does that make sense to you? It means I DO have a prayer that is very much “mine” because it has been, is, and will ever more be “ours.”
 

Here is one of THOSE prayers. It is the Prayer at Daybreak by Archimandrite Sophrony.

Perhaps you will join me in knowing it to be “my” perfect prayer and “your” perfect prayer because it is “our” perfect prayer.

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A Prayer at Daybreak

O Lord Eternal and Creator of all things,
Who of Thine inscrutable goodness didst call me to this life;
Who didst bestow on me the grace of Baptism
and the Seal of the Holy Spirit;
Who hast imbued me with the desire to seek Thee,
the one true God: hear my prayer.

I have no life, no light, no joy or wisdom;
no strength except in Thee, O God.
Because of my unrighteousness I dare not raise my eyes to Thee.
But Thou didst say to Thy disciples,
‘Whatsoever ye shall ask in prayer believing, ye shall receive’
and ‘Whatsoever ye shall ask in my name, that will I do’.
Wherefore I dare to invoke Thee.
Purify me from all taint of flesh and spirit.
Teach me to pray aright.

Bless this day which Thou dost give unto me,
Thine unworthy servant. By the power of Thy blessing
enable me at all times to speak and act to Thy glory
with a pure spirit, with humility, patience, love,
gentleness, peace, courage and wisdom:
aware always of Thy presence.

Of Thine immense goodness, O Lord God, shew me the path of Thy will,
and grant me to walk in Thy sight without sin.

O Lord, unto Whom all hearts be open,
Thou knowest what things I have need of.
Thou art acquainted with my blindness and my ignorance,
Thou knowest my infirmity and my soul’s corruption;
but neither are my pain and anguish hid from Thee.

Wherefore I beseech Thee, hear my prayer
and by Thy Holy Spirit teach me the way wherein I should walk;
and when my perverted will would lead me down other paths
spare me not, O Lord, but force me back to Thee.
By the power of Thy love, grant me to hold fast to that which is good.
Preserve me from every word or deed that corrupts the soul;
from every impulse unpleasing in Thy sight
and hurtful to my brother-man.
Teach me what I should say and how I should speak.
If it be Thy will that I make no answer,
inspire me to keep silent in a spirit of peace
that causeth neither sorrow nor hurt to my fellow.
Establish me in the path of Thy commandments
and to my last breath let me not stray from the light of Thine ordinances,
that Thy commandments may become the sole law of my being,
on this earth and in all eternity.

Yea, Lord, I pray Thee, have pity on me.
Spare me in mine affliction and my misery
and hide not the way of salvation from me.

In my foolishness, O God, I plead with Thee for many and great things.
Yet am I ever mindful of my wickedness, my baseness, my vileness.
Have mercy upon me.
Cast me not away from Thy presence because of my presumption.
Do Thou rather increase in me this presumption,
and grant unto me, the worst of men,
to love Thee as Thou hast commanded,
with all my heart, and with all my soul,
and with all my mind, and with all my strength:
with my whole being.

Yea, O Lord, by Thy Holy Spirit,
teach me good judgment and knowledge.
Grant me to know Thy truth before I go down into the grave.
Maintain my life in this world until I may offer unto Thee worthy repentance.
Take me not away in the midst of my days,
nor while my mind is still blind.
When Thou shalt be pleased to bring my life to an end,
forewarn me that I may prepare my soul to come before Thee.
Be with me, O Lord, at that dread hour
and grant me the joy of salvation.
Cleanse Thou me from secret faults,
from all iniquity that is hid in me;
and give me a right answer before Thy judgment-seat.

Yea, Lord, of Thy great mercy
and immeasurable love for mankind,

Hear my prayer.

Source: His Life is Mine, pg. 52-54, by Archimandrite Sophrony, St. Vladimir’s Seminary Press, New York, 2001.

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The Witness

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.” (Hebrews 1.1-2)Elder Sophrony

“In Christ and the coming of the Holy Spirit God gave us the full and final revelation of Himself. His Being now for us is the First Reality, incomparably more evident than all the transient phenomena of this world. We sense His divine presence both within us and without: in the supreme majesty of the universe, in the human face, in the lightning flash of thought. He opens our eyes that we may behold and delight in the beauty of His creation. He fills our souls with love towards all mankind. His indescribably gentle touch pierces our heart. And in the hours when His imperishable Light illumines our heart we know that we shall not die. We know this with knowledge impossible to prove in the ordinary way but which for us requires no proof, since the Spirit Himself bears witness within us.” Elder Sophrony

Jesus wept … Lazarus come out!

Everyday life is filled with death. And, everyday death is filled with life. The present is always “a matter of life and death.”

The Burial Rite in the Anglican tradition affirms the paradox.

In the midst of life we are in death;
from whom can we seek help?
From you alone, O Lord,
who by our sins are justly angered.

Holy God, Holy and Mighty,
Holy and merciful Savior,
deliver us not into the bitterness of eternal death.

Lord, you know the secrets of our hearts;
shut not your ears to our prayers,
but spare us, O Lord.

Holy God, Holy and Mighty,
Holy and merciful Savior,
deliver us not into the bitterness of eternal death.

O worthy and eternal Judge,
do not let the pains of death
turn us away from you at our last hour.

Holy God, Holy and Mighty,
Holy and merciful Savior,
deliver us not into the bitterness of eternal death.

and,

You only are immortal, the creator and maker of mankind; and we are mortal, formed of the earth, and to earth shall we return.  For so did you ordain when you created me, saying, “You are dust, and to dust you shall return.” All of us go down to the dust; yet even at the grave we make our song: Alleluia, alleluia, alleluia.

We, in the economy of God’s saving work live IN this world but not OF this world. We are invited, indeed commanded, to be full participants in both worlds. Both must be true in order for us to “work out [our] salvation.”

So, our view to the circumstances of our everyday life is paradoxical. It is a human view and a divine view. It is a view that is honest about the struggle of purification. It is honest about the grief and sense of loss and defeat with which we still struggle. And, it takes seriously the faith conviction that “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.”

We began Lent in the Western Church with the honest statement, “remember that dust you are and to dust you shall return.” And (not but) on Easter we will sing with faith conviction, “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.” We say both.

That does not mean we are affirming a static both/and. We are affirming that we are in the midst of a journey of purification, illumination, and deification. In the midst. We must be honest in order to be victorious – “I believe, help Thou me unbelief.” We live in the paradox of “already but not yet” and it is a moving edge. Moving toward the day when:

“… sorrow and sighing shall flee away” (Isaiah 35.10)

and,

Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and whence have they come?” I said to him, “Sir, you know.” And he said to me, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night within his temple; and he who sits upon the throne will shelter them with his presence. They shall hunger no more, neither thirst any more; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes.” (Revelation 7.13-17)

I believe Jesus, in the story of the raising of Lazarus does wept and He does say with boldness, “Lazarus come out!!” He does both as God and He does both as man. He does both as fully God and fully man, the God-man.

I offer the following reflections from Fr. Alexander Schmemann and Elder Sophrony, to properly contextualize my comments, surrendering them to the affirmation and/or correction of the Holy Tradition.

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Lazarus, the Friend of Jesus

Let us first of all understand that Lazarus, the friend of Jesus, personifies the whole mankind and also each man, and Bethany, the home of Lazarus the Man, is the symbol of the whole world as a home of man. For each man was created friend of God and called to this Divine friendship: the knowledge of God, the communion with Him, the sharing of life with Him. “In Him was life and the life was the light of men.” (John 1:4) And yet this Friend whom God loves, whom in love He has created, i.e. called to life, is destroyed and annihilated by a power which God has not created: death. God encounters in His own world a power which destroys His work and annihilates His design. The world is but lamentation and sorrow, tears and death. How is this possible? How did this happen? These are the questions implied in John’s slow and detailed narrative of Jesus’ coming to the grave of His friend. And once there, “Jesus wept.” (John 11:35) Why does He weep if He knows that in a moment He will call Lazarus back to life? … the Orthodox Church teaches that all actions of Christ are “theandric,” i.e., both Divine and human, are actions of the one and same God-Man. But then His very tears are Divine. Jesus weeps because He contemplates the triumph of death and destruction in the world created by God.

Love, the Power of Life

“It stinketh.” say the Jews trying to prevent Jesus from approaching the corpse, and this awful warning applies to the whole world, to all life. God is Life and the Giver of Life. He called man into the Divine reality of Life and behold “it stinketh”…The world was created to reflect and proclaim the glory of God and “it stinketh.” At the grave of Lazarus God encounters Death, the reality of anti-life, of destruction and despair. He meets His Enemy, who has taken away from Him His World and become its prince. And we who follow Jesus as He approaches the grave, enter with Him into that hour of His, which He announced so often as the climax and the fulfillment of his whole work. The Cross, its necessity and universal meaning are announced in the shortest verse of the Gospel: “and Jesus wept”… We understand now that it is because He wept, i.e., loved His friend Lazarus, that Jesus had the power of calling him back to life. The power of Resurrection is not a divine “power in itself,” but power of love, or rather love as power. God is Love and Love is life, Love creates Life…It is Love that weeps at the grave and it is Love that restores life. This is the meaning of the Divine tears of Jesus. In them love is at work again—recreating, redeeming, restoring the darkened life of man: “Lazarus, come forth!…” And this is why Lazarus Saturday is the beginning of both: the Cross, as the Supreme sacrifice of love, the Resurrection, as the ultimate triumph of love. From The Christian Way, 1961 Archpriest Alexander Schmemann

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In refusing to accept Christ as Eternal Man and, more importantly, as True God and our Saviour – whatever the form the refusal takes, and whatever the pretext – we lose the light of life eternal.

‘Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovest me before the founda­tion of the world’ (John 17.24).

There, in the Kingdom of the Father and of the Son and of the Holy Spirit, must our mind dwell. We must hunger and thirst to enter into this wondrous Kingdom.

Then we shall overcome in ourselves the sin of refusing the Father’s love as revealed to us through the Son (cf. John 8.24).

When we choose Christ we are carried beyond time and space, beyond the reach of what is termed ‘tragedy’.

The moment the Holy Spirit grants us to know the hypostatic form of prayer we can begin to break the fetters that shackle us.

Emerging from the prison cell of selfish individualism into the wide expanse of life in the image of Christ, we perceive the nature of the personalism of the Gospel.

[…] It is a recognised fact that the ego is the weapon in the struggle for existence of the individual who refuses Christ’s call to open our hearts to total, universal love.

The persona, by contrast, is inconceivable without all-embracing love either in the Divine Being or in the human being.

Prolonged and far from easy ascetic effort can open our eyes to the love that Christ taught, and we can apprehend the whole world through ourselves, through our own sufferings and searchings.

We become like a world-wide radio receiver and can identify ourselves with the tragic element, not only in the lives of individual people but of the world at large, and we pray for the world as for our own selves.

In this kind of prayer the spirit beholds the depths of evil, the sombre result of having eaten of the ‘tree of the knowledge of good and evil’.

But it is not only evil that we see – we make con­tact, too, with Absolute Good, with God, Who translates our prayer into a vision of Uncreated Light.

The soul may then forget the world for whom she was praying, and cease to be aware of the body. The prayer of divine love becomes our very being, our body.

The soul may return to this world. But the spirit of man, having experienced his resurrection and come near existentially to eternity, is even further persuaded that tragedy and death are the consequence of sin and that there is no other way to salvation than through Christ. Elder Sophrony (1896-1993; Orthodox): from His Life Is Mine, London 1977, p. 37-40