The Direction of Prayer and the Location of the Kingdom of God

(Priest Steven Webb, ROCOR)

In the Orthodox Church the location of the Kingdom of the Triune God,
Who is everywhere present and fillest all things 1, is understood especially
to be within the heart of man.

As such, prayer is to be directed towards

ones heart with the ultimate goal being to live within Gods kingdom. For
the Orthodox Christian, taking up residency in the kingdom of God within has
as its mark the acquisition of the divine and deifying Holy Spirit. This truth,
and the subject of prayer in making the inner journey to Gods kingdom, has
been consistently expounded upon by saintly Church fathers throughout her
history.

The location of the kingdom of God was identified clearly by Jesus

Christ Himself.

When asked by the Pharisees when the Kingdom of God

would come Jesus answered, . . . the kingdom of God cometh not with
observation: Neither shall they say, Lo here! Or, lo there! For, behold, the
kingdom of God is within you(Luke 17:21).2

The early Christian writer St.

Macarius also identifies the location of the kingdom of God in the heart when
states, Although the heart is a small vessel, it contains dragons and lions,

venomous beasts and all the stockpiles of evil, rough and uneven paths and
chasms. Likewise God and the angels are there, as are life and the Kingdom,
light and the apostles, the heavenly cities and the treasuries of grace. All
things are there.3 As one can see from St. Macarius explanation, one must
traverse many obstacles on the way to obtaining the riches and glory that
are the birth right of the Christian. Prayer is both the vehicle and weapon
required for successfully taking the inner journey to Gods kingdom in the
heart.

Anyone who has taken up the task of praying with the mind in the
heart4 quickly learns that such an effort is fraught with difficulties and
distractions.

One can verify the obstacles, as mentioned above by St.

Macarius, when trying to concentrate on God in prayer.

So how then is one

to overcome these difficulties in prayer? By prayer! St. Macarius explains,

. . . the soul should be totally concentrated on asking and on a loving
movement toward the Lord . . . and thus He will enlighten, teaching one how
to ask, giving pure prayer that is spiritual and worthy of God and bestowing
the gift of worship in spirit and in truth (John 4:24). 5

St. Evagrius of

Pontos, a disciple of the Cappadocian Fathers who wrote in the late 4 th

century, tells us also gives similar instructions when he writes, . . . the
Doctor of Souls . . . cleanses the mind by means of prayers . . ..6

So, the

Orthodox Christian is instructed to move forward first with prayer to God

asking help in obtaining the gift of pure prayer necessary to navigating the
journey to the kingdom of God in our inner hearts.

In our struggle to pray correctly, the desert fathers teach us that anger
is one, if not the most, of our chief opponents.

Saint Cassian teaches us

concerning anger, It darkens our intellect, it cuts us off from the radiance of
spiritual understanding and discernment by depriving it of the indwelling of
the Holy Spirit".7

It is exactly this indwelling of the Holy Spirit which is the

essence of the kingdom of God within the heart.

Given the importance of prayer in our quest to reach the kingdom of

God within, how should one pray? St. Cyprian of Carthage, the early Christian
writer from the 3rd century wrote, He who created us to live, now teaches us
to pray.8 For the Orthodox Christian, the foundation of prayer is modeled
from that which Our Lord and Savior Jesus Christ Himself taught his disciples;
historically and universally this prayer is known as The Lords Prayer (Mt
6:9-13).9

This prayer, although brief in length, is concise and powerful in as

much as it contains the core essence of man as the created petitioning,

supplicating, and asking for intersession in context to God, the Creator.

As

it pertains to the Kingdom of God within our heart, this prayer specifically
asks God that His Kingdom come and His Will be done on earth as it is in
heaven.

In this context, according to some patristic interpretations, the

word earth can certainly refer to us as individuals. 10 This understanding

brings into sharp focus our Saviors emphasis on realizing the Kingdom of
God, which He identified as being within you (LK 17:21).

This kingdom

dwells within us precisely because of our birthright of adoption through

Christ.

As our Lord and Savior referred to God as My Father, He instructs

us to pray our Father (Mt. 6:9)11. Indeed, St. Paul explains this truth as
such when he wrote, ye have received the Spirit of adoption, whereby we
cry, Abba, Father (Romans 8:5).
It is very fitting to note that the very Holy Name of Jesus has
enormous power. As such, the use of the Holy Name in prayer developed
into the preeminent weapon for waging warfare against the passions.

In

the 4th century the desert fathers developed a diligent commitment to

reciting short arrow prayers in repetition as a cry for mercy. 12 By the middle
of the 5th century, as chiefly noted in the works of St. Diadochos of Photiki, 13
this method later advanced as such to include the evocation of the Holy
Name.

Although there are variations throughout history, the most widely

known developed with Abba Philemon

somewhere in the 6th to 8th century

simply as, Lord Jesus Christ, Son of God, have mercy on me. 14 By the 14th
century that prayer, henceforth knows as the Jesus Prayer, took center stage
and began to be incorporated into theological writings 15. The prayer consists
of four essential parts; devotion to the Holy Name, a plea for mercy, Joy
creating sorrow, and a quest for inner silence of the heart. 16
silence is the very interior of the Kingdom of God within us.

This inner

What methods are used in practicing the Jesus prayer? In context to

prayer as the foundational link between God and man, St. Paul instructs us to
pray without ceasing (1 Thes 5:17). In this spirit, St. Evagrius tells us, the
state of prayer is a habitual condition free from passion . . .

17

and St.

Macarius says, The Christian should always have the remembrance of God
not only when he enters the place of prayer, but also have . . . love and
affection for Him whether walking, talking or eating.

18

St. Diadochos

instructs, The invocation of the name of Jesus repeated over and over
should be a ceaseless task.

19

There are other aspects concerning the method of evoking the Jesus
Prayer.

Although not obligatory in practice, there are three basic features

which the fathers of the 14th century identified as methods in practicing the
Jesus prayer.20 The first is posture; sitting on a stool or armless chair.
Secondly, a form of rhythmic breathing where the first part of the prayer is
said while breathing in and the second part of the prayer said while exhaling.
Thirdly, the fathers speak of inner exploration with focus on the intellect
descending down into the place of the heart. Pointing out that our mind is
ever active and wandering thoughts cannot be turned off by our own will, St.
Diadochos instructs us to repeatedly evoke the name Lord Jesus. 21

The

Jesus prayer, as said in the depth of the heart, gives the mind a short, but
potent task to concentrate on.

Indeed, when in prayer, our mind is often

clouded by many thoughts, which St. Theophan the Recluse likens to flies

buzzing around ones head on a summer evening.22 As such; prolonged

focus on the prayer has the ability to block out the chatter of the mind.

When embarking on a life of deep prayer and askesis, St. Nikiphoros

advises to seek the regular guidance of a spiritual father.23 After all, when
one begins to transform the physical body for the Glory of God, one
essentially begins certain practices and methods which are actually
unnatural to the current state of fallen man. For example; because of the
power

of

the

Holy

Name

there

is

danger,

both

spiritually

and

psychologically, in performing repetitiously the Jesus Prayer in an incorrect

way. By forcing the name of Jesus in a self-willed manner, it could become
almost obsessive, so the need for an experienced guide is essential when
going about personal practice. While the writings of the fathers speak about
some of the methods of the Jesus prayer, they lack essential instruction
which might be tailored to an individual.

As a result, such important details

on practicing the techniques were only handed down orally. 24

A word of

caution is offered by Our Lord Jesus Christ when He said, What king, going
to make war against another king, sitteth not down first, and consulteth
whether he be able with ten thousand to meet him that cometh against him
with twenty thousand? (LK 14:31,32).

The consultation between a spiritual

child and a spiritual father is most prudent when constructing a battle plan to
wage spiritual warfare with the demons in route to the inner kingdom.

The fathers also tell us of deeper dimensions in prayer which goes

beyond our talking to God. St. Evagrius writes that, Prayer is the ascent
of the intellect to God.25 The saint outlines three levels in this ascent.
The first level, although on going until our last earthly breath, is the practice
of the virtues and repentance. Metropolitan Kallistos Ware explains
repentance as, . . . not primarily looking back at the past with regret, but it
is looking forward to the future with hope. . . not just to see what I have
failed to be but, with Gods help, to see what I can become.26 The second
level is the contemplation of created things, the realization God is present in
all things. The third level his is the highest form of contemplation of God,
Theologia, which is a rising above all thoughts and images; beyond
multiplicity to a unified awareness where we are one with God.27

This unity

with God is the fruit of our residency in the Kingdom of God within our
hearts.

As we see the direction of prayer pointing inward on our individual

journey to the heart, we should also note that all Christians together make
up a single body of life in prayer.

St. Paul says, We are many members in

one body . . . (ROM 12:3 through 5).

Professor Fr. Dcn. Matthew Steenberg

presents an excellent summary of this idea when he explains, The fathers of

the Church have many analogies to this; we are one blood in Christ, one race
in Christ; not just genetically through Adam, but theologically. This mystery
reveals to us how our own lives relate to the lives of all others. The Churchs

vision is that our lives are not ours alone, just as our prayers are not ours
alone, our sins are not ours alone, and our redemption is not ours alone.
When we suffer, all creation suffers with us. When we sin, the entire cosmos
is disfigured. When we fall away from God, it is not just ones own humanity
that suffers, but all creation is tarnished by our sin. Conversely, when one is
redeemed all creation is lifted up. When one is sanctified by whatever little
degree, all creation rejoices. When we pray all creation is drawn closer to
our Maker.28 In this mystical unity through our life in Christ, the struggle to
reach the Kingdom of God within the heart is intertwined with not only those
alive with us on earth, but also with all those who have already reposed,
whos life in Christ continues beyond the flesh.

The sanctity of all the saints

and holy elders who have lived life on earth before us also pulls us closer
towards God as we press on together here in the flesh.

St. Paul describes

this mystery when he wrote, Wherefore seeing we also are compassed

about with so great a cloud of witnesses, let us lay aside every weight, and
the sin which doth so easily beset [us], and let us run with patience the race
that is set before us . . .(HEB 12:1) Indeed, not only do we ask those here
amongst us on earth to pray for each other, we ask those who have passed
beyond this fleshly realm to pray and intercede to God for us.

Having established prayer as the vehicle on the inner journey of the

Kingdom of God within the heart, what are we to understand concerning the

Orthodox Christians temporal environment in which he or she prays?

This

item has, from the very beginning, been an important consideration for those
who wish to obtain the Christian birth right inheritance to the Kingdom. We
are instructed by the fathers to pray facing east, but this is not the end of
the topic. To quote Professor Father Deacon Matthew Steenberg, Contrary to
the common belief that the optimal environment to engage in quality prayer
is that of beauty, peace, and solitude, the early monastics chose the harsh
climate of the desert as their chosen venue for prayer. The monks did not
move to the desert with the romantic idea of tranquility, but precisely
because it was the place known as where the demons live. The desert was a
place of torment and battle; a battle ground for both the physical and
spiritual. . . . The early monastics chose the desert because it was the battle
ground right for the ascetical challenge because prayer was understood as a
part of the ascetical struggle. To pray you have to fight. 29 This reality also
translates to all Christian strugglers throughout the ages, including those in
the towns and cities in modern times. On this point again it is fitting to quote
Professor Steenberg when he explains, Just as the father's saw the desert as
a place of demons and temptations, so should the Christian look at the
worldly environment the same way. In this way the Christian living in the
world shall find equally the same measure of spiritual challenge to obtain
their salvation in the world as in the desert. As such, the temptations of the
city are to be for us an invitation to true prayer.

30

In closing, prayer is not only the starting point, but also our constant
companion on the journey to the kingdom of God, located within us. Prayer
is multidimensional; prayer is both the vehicle and weapon in our quest for
acquisition of the Holy Spirit; prayer must be unceasing. Prayer brings us
face to face with our passions and by prayer we can conquer them.

Prayer

can bring us to mystical heights when we are given fully to claiming our royal
birth right

to the Kingdom of God

within our hearts.

Prayer is

interconnectedness in real time with every Orthodox soul who came before
us, who is with us now, and who will come after us.

Footnotes:

From the Usual Beginning set of Orthodox prayers at O, Heavenly King.

Jordanville Prayer Book, Fourth Edition Revised, 2003 Holy Trinity

Monastery. p. 8
2

Luke 17:20-21,

King James Bible renders the Greek word entos as

within.
3

St. Macarius, writings from Arabic and Georgian translations from Collection

II, as cited in Dr. Marcus Plested, The Maracian Legacy: the place of MacariusSymeon in the Eastern Christian Tradition. New York, Oxford University Press,
2004, p. 33.

St. Theophan the Recluse, What is Prayer?, as compiled in Higuman

Chariton of Valamo, The Art of Prayer: An Orthodox Anthology, Kent, Mackays

of Chatham PLC, 1997, p. 59
5

St. Macarius, Homily 33 Prayer in the Early Church: Lecture 1 Handout

compiled by Dr. Marcus Plested. Source: restricted on-line audio: Prayer

Module, IOCS.
6

St. Evagrius of Pontos, On Thoughts and Prayer, as presented on IOCS Intro

to prayer, Section 6. Originally from Sur Les Penses ; dition du texte

grecque, Paul Ghin, Claire Guillaumont et Antoine Guillaumont, Sources
chrtiennes, No 438, Les ditions du Cerf, Paris, France, 1998.
7

St. John Cassian, On The Eight Vices, cited in The Philokalia: The Complete

Text Volume 1. Translated and edited by G.E.H. Palmer, Kallistos Ware, and
Phillip Sherrard. Faber and Faber, London, 1979. pp. 71-72.
8

St. Cyprian of Carthage, On the Lords Prayer,

Treatise 4, Ante-Nicene

Fathers Vol. V, Cyprian, The Treatises of Cyprian, translated by Robert Ernest

Wallis, unauthorized edition published by Christian Literature Company, USA,
1885.
9

Gospel of St. Matthew, KJV Chapter 6, verses 9 through 13 read, After this

manner therefore pray ye: Our Father which art in heaven, Hallowed be thy
name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give
us this day our daily bread. And forgive us our debts, as we forgive our

debtors. And lead us not into temptation, but deliver us from evil: For thine
is the kingdom, and the power, and the glory, for ever. Amen.
10

Origin, On Prayer, chapter XVI entitled Thy Will be done on earth also as

in Heaven.
11

Personal notes taken from IOCS lecture given by Professor Fr. Dcn. Matthew

Steenberg, posted on-line at IOCS prayer module entitled, Prayer in life and
death, speech quoted 12 minutes and 57 seconds, part one.
12

St. Ignatius Brianchaninov, Kallistos Ware, quoting St. Augustine in On the

Prayer of Jesus, Boston, New Seed, 2006, p. xxii

13

14

ibid. Quoting St. Diadochos of Photiki.

Abba Philemon, The Most Profitable Narrative of Abba Philemon from

Writings from the Philokalia on Prayer of the Heart, translated by E.

Kadloubousky and G.E.H. Palmer, New York, Faber and Faber, 1979, p. 406.
15

Personal notes taken from IOCS lecture given by Metropolitan Kallistos

Ware, posted on-line at IOCS prayer module entitled, Jesus Prayer and the
14th century, 2007 speech quoted 1 minute, 09 seconds in part one of
lecture. Source: restricted on-line audio: Prayer Module, IOCS.
16

Personal notes taken from IOCS lecture given by Metropolitan Kallistos

Ware, posted on-line at IOCS prayer module entitled Origin and Significance
of the Jesus Prayer, 2007 speech quoted 16 seconds in part one of lecture.
Source: restricted on-line audio: Prayer Module, IOCS.

17

18

19

St. Evagrius, op.cit.

St. Macarius, op.cit. Homily 43.3,
St. Diadochos of Photiki, On Spiritual Knowledge and Discrimination;

section 61, IOCS Prayer Module translated from E. des Places, Diadoque de
Photice: Oeuvres spirituelles (Sources chretiennes 5: 2nd edition, reprinted
with additions, Paris, 1966
20

St. Simeon the New Theologian, The Philokalia: The Complete Text Volume

4. Translated and edited by G.E.H. Palmer, Kallistos Ware, and Phillip

Sherrard. Faber and Faber, London, 1979. pages 72 73.
21

St. Diadochos, op.cit

22

St. Theophan the Recluse, op.cit

23

St. Nikiphoros, The Philokalia: The Complete Text Volume 4. Translated and

edited by G.E.H. Palmer, Kallistos Ware, and Phillip Sherrard. Faber and Faber,
London, 1979. pages 204 - 205.
24

Personal notes taken from IOCS lecture given by Metropolitan Kallistos

Ware, posted on-line at IOCS prayer module entitled, Jesus Prayer and the
14th century, 2007 speech quoted 15 minutes, 11 seconds in part two of
lecture. Source: restricted on-line audio: Prayer Module, IOCS.
25

Evagrios the Solitary, On Prayer: One Hundred and Fifty-Three

Texts, #36, The Philokalia: The Complete Text Volume 1. Translated and

edited by G.E.H. Palmer, Kallistos Ware, and Phillip Sherrard. Faber and Faber,
London, 1979. P. 60
26

Personal notes taken from IOCS lecture given by Metropolitan Kallistos

Ware, posted on-line at IOCS prayer module entitled On Mystical Prayer,

2007 speech quoted 53 seconds in part two of lecture. Source: restricted online audio: Prayer Module, IOCS.
27

Evagrios the Solitary, op.cit.

28

Personal notes from lecture given by Professor Fr. Dcn. Matthew Steenberg,

posted on-line at IOCS prayer module entitled Prayer in life and death,
speech quoted at 2 minutes and 25 seconds, part two. Source: restricted online audio: Prayer Module, IOCS.
29

Personal notes from lecture given by Professor Fr. Dcn. Matthew Steenberg,

posted on-line at IOCS prayer module entitled, Prayer and the Desert
Fathers.

Speech quoted at 3 minutes and 35 seconds, part two. Source:

restricted on-line audio: Prayer Module, IOCS.

30

ibid, speech quoted at 8 minutes and 39 seconds.

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