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On the Duty of Parish Priests

St George Konissky and Parfeny, in Blackmore, 1845

4. Chapter 4, Part 2: Of Prayer as the Special Duty of Priests

The Lord Himself, when He ordained in His Church of the Old Testament the order of her service, appointed for it certain special persons, that is, Aaron and the Levites, and gave them commandment to pray: And this shall be unto you, He said, an everlasting statute, that ye pray for the children of Israel, and for all their sins: (Lev. xvi. 34.) and again: The Priest shall pray for all the congregation of the children of Israel, and they shall be forgiven. Num. xv. 25.

In the New Testament, though the Lord has commanded all to pray, without exception, yet this His commandment applies with double force to the Priestly order, inasmuch as it is appointed for His service. (Heb. v. 3.) More especially is this true in those cases, where He addressed the commandment directly to the Apostles: Ask, and ye shall receive, that your joy may be full. And a little before He had vouchsafed to point out the means: Verily, verily, I say unto you, whatsoever ye shall ask the Father in My Name, He will give it you. (John xvi. 23, 24.) In like manner, before He suffered, He specially enjoined His disciples to pray: Why sleep ye? He said; rise and pray, that ye enter not into temptation. Luke xxii. 46.

The Apostles, after the example of their Lord, whenever they mentioned that duty of teaching which was laid upon them, spoke also at the same time of prayer, as a duty inseparable from the other: But we, they say, will give ourselves continually unto prayer, and to the ministry of the word. (Acts vi. 4.) And the Apostle Paul, in his instructions to Timothy, Bishop of Ephesus, exhorts and intreats Priests, all and every one of them, before all things to make prayers: My son Timothy, he writes, I exhort that, first of all, ye make prayers, supplications, intercessions, and thanksgivings for all men; for kings, and for all that are in authority &c.: (1 Tim. ii. 1, 2.) The Apostle James likewise mentions this same thing as the duty of the Priesthood: Is any one sick among you? Let him call for the Presbyters of the Church, and let them pray over him. (ch. v. 14.) And thus both the Lord and His Apostles have clearly taught us that the duty of prayer is in a special manner laid upon the Priestly order, and is inseparably conjoined with their other duty of teaching1.

But for what, and for whom Priests, in virtue of this duty of prayer laid upon them, are bound to ask God’s goodness, is shewn us by the same commandments; and also besides by Christ’s own example. He, after His Last and mystical Supper, being our great High-priest of good things to come that is passed into the Heavens, (Heb. iv. 14. ix. 11.) as man prayed for us to the Father concerning the preaching of the Gospel, for the Apostles, and for all who should believe in Him: Father, I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from Thee . . Sanctify them in Thy truth: Thy word is truth . . And for their sakes I sanctify Myself, that they also may be sanctified in truth. Neither pray I for these alone, but for them also which shall believe on Me through their word . . Holy Father, keep them in Thine own Name . . Keep them from the evil. (John xvii. 8. 17. 19, 20. 11. 15.) And besides this example of His own most holy prayer, He gave an express commandment to pray for the preaching of the Gospel: Pray ye, He said, the Lord of the harvest, that He would send forth labourers into His harvest. Mat. ix. 38.

The Apostles did in fact pray most earnestly for the preaching of the Gospel: O Lord, they say, grant unto Thy servants that with all boldness they may speak Thy word. (Acts iv. 29.) And the Apostle Paul not only prayed himself, but asked others also for their prayers, that the Lord would give him power and strength to preach the Gospel. (Ephes. vi. 19. Coloss. iv. 3. 1 Thess. iii. 1.) And, like Christ, they also prayed for all believers. (Acts xiv. 23.) We read that Paul, together with all the Priests of the Church of Ephesus, kneeled down, and prayed for the believers. (Acts xx. 36. xxi. 8.) And this is attested by all the Apostolical Epistles, especially by those of Paul. For to whatever people he preached, and to whomsoever he wrote, he always with incomparable zeal prayed for them all, that they might know the true God; that holy faith might grow up and be perfected in them; that Christian love and all other virtues might be increased. (Rom. i. 9, 10. Ephes. i. 16, 172.)

The injunctions cited above in sections i. and iii. command prayer to be made for all men; among whom the Apostle names first the king, as the head: for the monarch in any kingdom or empire is set as a head over the whole people by God. To him all orders in common, and every man in particular, from the first to the last, are bound to render obedience, and honour, and all fidelity. Rom. xiii. 1. and 1 Pet. ii. 13, 17.

Besides the sovereign, the Apostle adds these words, and for all that are in authority: that is, it is our duty to pray to the Most High also for all the inferior authorities of government, which are subordinate to the supreme monarchical power, that they may be guided by God’s Spirit so to act in the performance of their several duties, and in their whole lives, as He requires3 of them; that we may lead, as the Apostle desired, a quiet and peaceable life, in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour. 1 Tim. ii. 2, 3, 4.

The Lord commanded the Priests to pray for all the sins of the children of Israel: for we all sin much, and continually; (James iii. 2.) and that many nets and snares luring us to sin surround us we cannot fail to see from nearly every day’s experience in life. Wherefore, that we may both ourselves, and all our people, be enabled to obtain from God the merciful forgiveness of our sins, and may ever be defended from all snares of the enemy, whether open or secret, it is absolutely necessary that the Priests, as the shepherds, and the more so, as being chosen for this very thing, should unceasingly implore the Divine goodness.

But in order that, according to the Apostle’s desire, the body of sin may be destroyed; (Rom. vi. 6.) that is, as he explains in the same place, that henceforth we should not serve sin; and that no sins, especially not such as are called mortal, (1 John v. 16.) and crying to heaven, (Gen. xviii. 20, 21. xix. 13. James v. 4.) may have dominion over us; (Rom. vi. 12. 14.) but, instead thereof, we may be all led by God’s Spirit, yielding every one of us our members, not servants to uncleanness and to iniquity unto iniquity, but servants to righteousness unto holiness; (Rom. vi. 19.) the pastors of the Church, besides the word of diligent instruction to the people, must also ever labour with most fervent prayers to God, especially when they stand before His altar; and must intreat Him to pour out the power of the Holy Ghost, and to put His fear in the hearts4 of His people, to the extirpation of all impure and ungodly living, which is the source of all miseries and evils to the whole world. Jer. iv. 17, 18.

From those evils that be inward spring those that be outward also; as from bitter seeds still more bitter fruits. Oftentimes people are obliged for their sins to endure divers calamities and plagues: but in all these, they have none other refuge, but God: God is our refuge and strength, our Helper in time of trouble: (Ps. xlvi. 1.) and He has Himself given us a commandment, saying, Call upon Me in the day of thy trouble, and I will deliver thee. (Ps. 1. 15.) And so Priests, as public guides and intercessors, should in temporal calamities also go first, and lead all, both the community at large5, and families and individuals in private life6, with fervent prayers to God.

But when the Lord, for the multiplication of sin and unrighteousness, and for man’s contempt of His judgments, either threatens to punish or actually punishes any city, or whole country, with famine, pestilence, earthquake, or any other grievous plague; in such cases the duty of the Priests is, I. To exhort all the people in common to repentance; that they all, and every one of them, should leave off their own evil ways, and turn unto the Lord; as it is written; Repent, and turn from all your transgressions, and so iniquity shall not be your ruin: (Ezek. xviii. 30.) and again: Turn ye to Me with all your heart, with fasting, and with weeping, and with mourning; and rend your hearts, and not your garments: . . for the Lord is merciful: &c. (Joel ii. 12, 13.) II. The Priests themselves should, with the deepest devotion, set themselves as a wall7 between God and the people, after the example of Moses, and others of the prophets, and with contrition of heart fall down before Him, and pray, and so turn away God’s just wrath: Let the Priests, as they minister to the Lord, saith the Prophet, weep between the steps of the altar, and let them say; O Lord! spare Thy people, &c. Joel ii. 17.

Here it will be fitting and profitable to note that the Lord, at such times as He is bringing any public chastisements upon a people, looks down from heaven, to see if there be any one, who may stand before the Lord, and stay His wrath, and turn it to mercy: I sought, saith the Lord, for a man among them living righteously, and standing earnestly before My face in the time of Mine anger, that I should not altogether destroy the city; but I found none. And I poured out mine indignation upon them in the fire of My wrath, to consume them: their ways have I returned upon their heads, saith the Lord God. (Ezek. xxii. 30, 31.) And, in consideration of this, Pastors ought most anxiously to give heed to themselves, and to the signs of God’s judgments. For if any man, then certainly much more are they bound to be living righteously, and ever to stand earnestly before the Lord, especially in time of national chastisements; that the word of the Lord above-mentioned be not spoken of them; nor that other, which He spake by the prophet Jeremiah, saying; The Pastors are become brutish, and have not sought the Lord. Jer. x. 21.

We have said above, in ch. II. (Part I. Section xxviii.) that it is the Priest’s duty in every kind or branch of teaching to instil into the hearts of his hearers the knowledge of Jesus Christ the Son of God, and faith in Him. Listen, then, O ye Priests! This same thing is what we should in our prayers also make our very first object, and with the Apostle bow our knees to our heavenly Father, and beseech Him without ceasing, that He would be pleased to fill all believers with His heavenly knowledge; and grant that Christ may dwell, by faith, in our hearts; (Ephes. iii. 17. 19.) and that we may comprehend His love, which passeth man’s knowledge. And if we be indeed filled with these supernatural gifts from our Saviour, then, in all adversities, whatever we ask in Christ’s Name, it shall be done for us: and, what is more, all things, that fall out, shall be unto us for good. For if God spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all our petitions? Rom. viii. 32.

The Apostle has ordered that with prayers and supplications thanks also should be made unto the Lord for all men: (1 Tim. ii. 1.) and even nature herself suggests to every one the same. If any one do us good, we love him, and honour him, and give him thanks: and who is there that so fills us with benefits as God? (Ps. cxlv. 9.) In Him we all live, and move, and have our being. (Acts xvii. 28.) From His hand it is that we receive all things needful and profitable, both for this temporal life, and for that everlasting life which is to come. (Ps. civ. 28.) Wherefore, it necessarily follows that we should all of us, and for all things, render thanks unto the Lord, with love and devotion; that it be not said of us, as of others in old time, They forgat His benefits, and the wonderful works that He had shewn them. (Ps. lxxviii. 12.) and again: There were not found that returned to give glory to God. Luke xvii. 18.

When the Apostle said, In every thing give thanks; for this is the will of God in Jesus Christ concerning you; (1 Thess. 17, 18.) he gave us to understand that it is our duty not only when in prosperity, and enjoying God’s bounties, but also when suffering affliction, or any special discipline from the hand of the Most High, and though death itself be near, still, even then, to join with prayer thanksgivings8 in the Name of our Lord Jesus Christ to God and the Father; (Ephes. v. 20.) after the example of the Apostles. Acts v. 41. ch. xvi. 25.

The injunctions and examples set down hitherto regard prayers and supplications for the living: but the Priest, as the steward of the Mysteries [or Sacraments] of God, ought beside this to pray also for the departed, in the hope and faith of the resurrection of them that sleep. Of this we have certain assurance both from the Scripture9, and also from Christ’s Holy Church in Apostolical and primitive times10.

All the above-mentioned forms of prayer and thanksgiving are profitable, and agreeable to the will of God. Wherefore the Pastors of the Church are bound to the constant discharge of this duty, not only on Sundays and Holy-days in the churches with the congregation, but also in their own houses, and in all other places, alone, according as circumstances may allow11.

Nor is it less true that the ministry of the Divine Mysteries requires in itself fervent prayer from the Priest, that he may not in ministering, or after having ministered, sin in the Lord’s sight, nor fall under the severity of God’s judgment, like Nadab and Abihu, (Levit. x.) and others. Wherefore, every Priest, to the end that he may be enabled to perform at all times the service of the Church without blame, ought most earnestly to intreat the Lord to bestow upon him the power of the Holy Spirit. For He alone it is, Who, as He first appoints and makes men Priests through the laying on of the Bishop’s hands, so also afterwards in the work of their ministry makes them able ministers of the New Testament, needing not to be ashamed. 2 Cor. iii. 6.

More especially is this required of the Priest by the Service of the Divine Liturgy: for herein not only is that Mystery performed which Christ instituted at His Last and mystical Supper; (Mat. xxvi. Luke xxii. John vi. 51.) but also the whole economy of our salvation, wrought out by our Lord Jesus Christ the Son of God, is commemorated, according to the commandment; This do in remembrance of Me. 1 Cor. xi. 24. And hence every one must see of what surpassing greatness is this Priestly ministration12.

And the greater and more excellent this Mystery, so much greater danger is there, and so much more need of caution in its ministration. Herein the minister of the Lord’s altar ought to give most diligent heed to himself, practising extraordinary purity and sobriety, and shewing extraordinary devotion13; that his ministry may not turn to his own condemnation. And therefore he should prepare himself for it beforehand both in soul and in body, according to those commandments given in Scripture; Let the priests, that come nigh to the Lord God, sanctify themselves, lest the Lord break forth, and destroy any of them: (Ex. xix. 22.) and again; Let the priests, when they come near to the altar to minister, and to offer gifts to the Lord, wash their hands and their feet with water: that is, let them purify themselves from all filthiness of the flesh, and of the spirit; and so, having duly prepared themselves, let them stand before the face of God, and perfect Holiness in His fear. Exod. xxx. 20, 21. 2 Cor. vii. 2.

To such preparation, on the one hand, the very nature and essence of this Mystery and its marvellous effects sweetly invite our hearts; He that eateth My Flesh and drinketh My Blood, saith the Lord, dwelleth in Me and I in Him: and again, He that eateth this Bread shall live for ever: (John vi. 56. 58.) while on the other hand fear and terror drive us with the thought of the consequences, if we are unprepared, or undevout: For whosoever shall eat this bread, or drink this cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord. Such a minister eateth and drinketh judgment to himself. (1 Cor. xi. 27. 29.) And if all in common, who approach unworthily, incur so fearful a judgment, then certainly the minister, who ministers unworthily at this Sacrament, will incur a double judgment, a double portion of torment: first, for that he ministers unworthily; secondly, for that he eateth and drinketh unworthily, not considering the Body and Blood of the Lord14.

Before concluding this Part, we must remind Priests that this is not enough, that they be themselves zealous in prayer, and practised in it, but they are further absolutely bound by their calling to teach the unlettered peasants of their cures the true way of praying to God; even as Christ the Lord, His Apostles, and John the Baptist taught their disciples how to pray. Luke xi. 1, &c.

For the unlettered people in parishes those Prayers will suffice, which are printed in the Primers and Catechisms: and in order that they may be generally and thoroughly learned, and always used in spirit and in truth, as in the presence of God, it is the duty of Priests to take all possible diligence in teaching them; and never to cease, till they are learned perfectly15.

The commandment of the Lord requires that, besides praying at home, Christians go also to pray together in the church: Enter, it is written, into the courts of the Lord: and again: Worship the Lord in His holy court. (Ps. xxviii. 2.) Therefore it is the Priest’s duty to explain that all are bound not only to pray at home, but also to come to the House of the Lord16 on Sundays, and other like days, by the tenor of the fourth Commandment, to give honour and glory to God’s holy Name. (Ps. xxviii.) Indeed how great is the importance and virtue of the assembling of ourselves together in public prayer is plain from hence, that the Lord has promised to be present Himself in the midst of such assemblies, and to hear and receive our petitions. (Mat. xviii. 19, 20.) And, consequently, whosoever despises or neglects the assembling together of ourselves in the church, by this transgression of the Lord’s commandment deprives himself of the benefit of His most precious promise.

And when men are ready thus far, and do in fact attend the services of the Church, that they may not even yet risk losing the benefits of Christ’s promise, the Priest should explain to the common people that God’s House is the house of prayer; (Mat. xxi. 13.) and that in His temple every man, that attendeth, must speak, to His honour. (Ps. xxix. 28.) And, consequently, they that stand in the church must stand with devotion, and give diligent heed17 to the reading of God’s word, and to all that is done, or sung, during the service to His glory. But that all this may be to the edification of those who so attend, it is a most necessary part of the Priest’s duty to take care that the Readers read intelligibly; according to that commandment which is written, Be not hasty with thy lips, neither let thy heart hurry to utter any words before the face of God. (Eccles. v. 1.) The like also is addressed to Singers; Sing praises unto God, sing with understanding. (Ps. xlvii. 7, 8.) Thus ordered, the reading and singing will edify and comfort the hearer: and so the attention of the ear will be followed by devotion of spirit.

Conclusion.

The propositions which we have thus far set down concerning the four branches of Priestly Duty will suffice to give those who have not studied Divinity some notion of them, and to inspire all, we may hope, with some degree of earnestness and zeal for their due performance. And so now it is your part, O Priests, to receive this little treatise in a spirit of love, and to read it through with diligent attention. Thus the commandments of the Lord and the examples cited in it shall be to you for incitements, for instruction, and for confirmation in the discharge of your duties. May the Holy Ghost Himself, the Spirit of truth, be in all things your Guide, your Master, and your Teacher.

If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. John xv. 7.

Seeing then that we have a great High-Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession, and let us come boldly to the throne of grace, that we may receive mercy, and find grace to help in time of need. Heb. iv. 14. 16.

But let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Ib. x. 22.

Glory be to God.

Notes

  1. St. Chrysostom, Hom. vi. on 1 Tim., has these words: The Priest is as it were a common father of the whole universe: for it is his duty to take thought for all. For this cause he saith: ‘I exhort that first of all ye make prayers, &c.’
  2. St. Basil the Great in his Moral Rules or Canons drawn from the New Testament, in Part. lxx. ch. 14, has these words: The pastor and teacher of the Gospel should pray for the people, that by his preaching they may make progress in faith and holy living: and for all his success he should give thanks unto the Lord.
    It is the duty therefore of every Priest to pray for his parishioners, that their faith fail not. Luke xxii. 32.
  3. The Lord in His word requires of all authorities and rulers set by God over the people, I. As regards themselves, that they be religious men, fearing God; just men, hating pride: Exod. xviii. 21. that they be wise, and understanding: Deut. i. 13. 15. II. As regards the people and all who are under them, that they be careful for the common good, and constantly endeavour to preserve quiet and good order among the people, at the same time that they with discretion repress and punish evil men, and protect the innocent: that so crimes and vices of all kinds may decrease, and virtue every where flourish: Rom. xiii. 3, 4. 1 Pet. ii. 14. III. As regards all causes which may come before them, that they be impartial, and just: Hear the causes, says God, between your brethren, and judge righteously between every man and his brother, or the stranger that is with him: Ye shall not respect persons in judgment: ye shall hear the small as well as the great: and ye shall not be afraid of the face of man: for the judgment is God’s. Deut. i. 16, 17. Further, the Lord, amongst other things, forbids the receiving of gifts: They shall not wrest judgment . . . neither shall they take gifts: for gifts blind the eyes of wise men, and pervert the words of the just. Deut. xvi. 19. On this head see the directions excellently given in ch. xix. of 2 Chron. v. 6, 7. 9, 10.
  4. The prayers of St. Basil the Great appointed for the Sixth and Ninth Hours are to this purpose: and there are other prayers in reference to divers necessities in the other Offices for the Hours and their Intervals: also some of the Priest’s prayers for Vespers and Matins in the Service-book are such as Priests may use, and ought to use, devoutly at home, no less than in the church, to intreat God’s goodness, and to give thanks. And there are many of David’s Psalms in the Psalter proper for different occasions and necessities, which a careful Priest, who thinks of his own and his people’s salvation, will not fail to use in like manner. But in all cases let the Lord’s Prayer be said first.
  5. As regards the community at large, it is the duty of Priests in time of continued bad weather, to pray for such a change, as may suit the wants of the husbandman; in time of drought, for showers, that the earth may bring forth her fruit: Ask of the Lord, it is written, in due time the early and the latter rain: (Zach. x. 1.) and in time of war they should pray for victory over the enemy, after the example of Moses against Amalek, (Exod. xvii.) of Gideon against Midian, (Judg. vii. and viii.) and the like.
  6. As regards private individuals, the Priest should pray for the comfort of the afflicted; for the delivery and freedom of the captive; and for the recovery and health of the sick, together with the pardon of his sins; (James v. 15.) for the gift of patience to him that is persecuted; for speedy succour, support, and defence, for him that is in the agony of death; and the like, according as the case may be.
  7. Such a wall was Moses, Exod. xxxii. 11, &c. Numb. xi. 2. Moses, it is written, prayed unto the Lord, and the fire ceased. And ch. xiv. 19, 20. Of which David also makes mention; Had not Moses His chosen stood before Him in contrition, to turn away His wrathful indignation, lest He should consume them. Ps. cvi. 23. So Aaron set himself between the dead and the living, and prayed fervently; and then the plague ceased. Numb. xvi. 47, 48. Likewise did also other prophets; as Samuel, 1 Kings vi. Isaiah, ch. lxiii. and lxiv. Daniel, ch. ix. and Jeremiah, xiv. 7, &c. 2 Esd. ix. Neh. ix., &c. These called upon the Lord, confessing in their own persons the sins of the whole people, and He heard them; for they kept His testimonies.
  8. St. Chrysostom, Hom. xix. on Ephes., writes thus: Let your petitions be made known together with thanksgiving to God: for nothing is so pleasing to God as to see a man thankful: especially may we thank Him, when we have been enabled to withdraw our soul from the above-mentioned vices of lying, wrath, bitterness, dishonesty, impurity, fornication, and covetousness; and to purify it with the virtues contrary to such vices. . . . . What then? Ought we to give thanks for every thing that befalls us? Certainly we ought: even though it be sickness; even though it be poverty. For if in the Old Testament a certain wise man could teach, saying; ‘Whatsoever may be brought upon thee, receive it all lovingly, and in the changes of thy humiliation be patient;’ much more should this be so in the New. Even if thou wantest for words, still say, ‘I thank Thee!’ for that is thanksgiving. But if, when thou receivest benefits, and aboundest in all things, and art happy and prosperous, thou givest thanks, this is nothing great, nor wonderful: what is sought of thee is to give thanks in afflictions, in sicknesses, in difficulties, in distresses. Utter nothing before these words, ‘I thank Thee, O Lord!’ And why speak I of afflictions here? We ought to thank God even for hell itself, its pains and torments. For this greatly profits us, if we attend to it, to have the fear of hell put as a bridle upon our heart . . . . And further on in the same Homily; When we are in poverty, when we are in sickness, when we are in danger, let us then enlarge our thanksgivings; thanksgivings, I mean, not by words, nor by the tongue; but let us thank Him in act and deed, with our minds, our hearts, and our whole souls: for He loveth us more than they who begat us.
  9. The prophet Baruch, amongst other things, prays for the dead: O Lord, he says, Almighty, Thou God of Israel, hear now the prayer of the dead Israelites, . . . . and remember not the iniquities of our forefathers. ch. iii. 4, 5. In the second book of the Maccabees it is written; All therefore, praising the righteous judgment of the Lord, betook themselves unto prayer, praying that the sin committed might be wholly blotted out. And having made a gathering throughout the company to the sum of two thousand drachmas of silver, he sent it to Jerusalem, to offer a sin-offering; doing therein very well and admirably, in that he took thought for the resurrection . . . . Whereupon he made a reconciliation for the dead, that they might be loosed from their sin. ch. xii. 41 . . 46.
  10. The successors of the Apostles in the first ages, and the doctors of the Church, give us the strongest testimonies on this point: but here it will be enough to select one or two places. The holy martyr Cyprian in certain of his Epistles makes distinct mention of the commemoration of the departed in the Unbloody Sacrifice. St. Basil the Great, in his Liturgy, and in his Prayers for the Day of Pentecost, made prayers for the dead. St. Chrysostom, on Philipp., Mor. iii., amongst other things, writes as follows: It was not for nothing that this was ordained by the Apostles, that at the awful Mysteries commemorations should be made for the departed: And, on Acts, Mor. xxi., he writes; Not in vain are the oblations which we offer for the departed; not in vain the prayers; not in vain the alms. All these things have been prescribed by the Holy Ghost. See also the same Father on 1 Cor., Mor. xli., and Serm. vi. on the Priesthood, ch. iv.
  11. St. Chrysostom, on 2 Thess., Mor. iv., writes thus: Not in the church only, but also at home, before every thing else I make prayers for your health spiritual and temporal. For there is no other prayer which so befits a Priest, as that which he makes for the welfare of his people, before he approaches God to pray for his own. For if Job, when he arose, prayed immediately for them that were his children only after the flesh, how much more ought we for our spiritual children to do the same? And the same Father, Hom. ii. on Rom., has these words: Can any one of us boast that when he prays at home he remembers all the congregation of his church? I think not. But Paul so approached God not for one city only, but in a manner for all the world; and this not once, nor twice, nor thrice, but without ceasing. And, Mor. xv. on 2 Cor.; Samuel shewed himself great when he said, ‘God forbid that I should sin against the Lord in ceasing to pray for you.’ 1 Kings xii. 23. So also David: so Abraham: so Elijah.
  12. St. Chrysostom, Serm. iii. on the Priesthood, ch. iv., writes thus: Dost thou wish to see the excellence of this Priestly service? Picture to thyself Elijah with all the multitude of the people standing by around him; with the sacrifice lying on the stones; and all the rest standing in silence and breathless attention, while the Prophet alone is praying: then on a sudden the fire falling from heaven upon the sacrifice. Here is a miracle, and one most striking and awful. But pass from thence to what is being done now. Here thou shalt see not only miracles, but miracles beyond all wonder overpowering. The Priest stands bringing down not fire, but the Holy Ghost. He is long praying, not that a material flame may fall from above to devour what lies before him, but that grace, coming down on the Sacrifice, may inflame the souls of all, and make them brighter than any silver purified in the fire. Who then can think lightly of this most tremendous Mystery? Who, but he that is either an idiot, or a madman?
  13. St. Chrysostom, Serm. vi. on the Priesthood, writes thus: When the Priest stands before the altar to invoke the Holy Ghost, and to consummate the most tremendous sacrifice, and to touch repeatedly with his hands the common Lord of all, at that moment, tell me, what purity, what devotion must not be required of him! Think, what hands should they be, which are used for this service! what that tongue, which is to utter such words! Who shall be so pure and holy, as to receive into his soul so great a Spirit? At that time Angels stand with the Priest; and the whole order of the heavenly powers cry aloud, and fill the space round about the altar, in adoration of Him Who lieth thereon.
  14. Give heed to thyself, O Priest; and remember that Moses, when he went up to the Mount that smoked with fire, said of himself; I exceedingly fear and quake: but thou drawest near not to the Mount that may be touched, but unto Mount Sion, to God the Judge of all, to the Lord Jesus, the Mediator of the New Testament, and to the Blood of sprinkling, that speaketh better things than that of Abel. Heb. xii. 22 . . . 24. Consequently, thou oughtest even much more to approach and stand with fear and devotion. It was said unto Moses at the bush, Put off thy shoes from off thy feet: do thou too put off the shoes of carnal affections from the feet of thy soul; for the place whereon thou standest is holy. He was devout, that he might look up before the Lord God: be thou too devout, for thou hast to stand before the face of God. Isaiah saw the Lord, and was humbled: Is. vii. Ezekiel saw the glory of the Lord, and fell on his face: Ezek. ii. Daniel likewise was vouchsafed a vision of the Lord, and fell down, and lay on the ground, and trembled, and was sore astonied: Dan. x. but to thee the Lord, even Christ, hath vouchsafed the grace of His Priesthood, and hath called thee to minister at the altar of His glory: do thou therefore also fear; and fall down both with thy soul, and with thy body; and pray with humility and devotion. This is the end and intent of the examples given above, to serve thee as patterns, both in preparing thyself beforehand, and in ministering: and indeed the very substance of the Prayers of the Divine Liturgy of St. Basil the Great and St. Chrysostom suffices to assure thee of the same: only do thou give heed.
  15. In teaching people how to pray, Priests should earnestly exhort both the parents themselves and their children every evening and morning to read or say over the appointed Prayers, and to begin all their labours in the field or elsewhere with prayer, and end them with thanksgiving; that so the Lord may bless all their labours and industry. O how laudably and how profitably would parish Priests with their inferior clerks be acting towards the discharge of their duties, if they would teach the children of their parish, from six or seven to nine or ten years old, to read from book the printed Prayers, and God’s Commandments! for between those ages such children mostly spend their time in doing nothing, being unfit as yet for labour in the field, though very capable of learning to read prayers. And so in a year and a half or in two years’ time they might teach perfectly the Prayers, and the Commandments.
  16. To awaken a disposition and to increase zeal to go to church for prayer, and especially to attend the celebration of the Holy Liturgy, we may derive great good from considering, I. Examples in the word of God: Luke ii. 37. Acts iii. 1. Ps. xlii. 2 . . 5. Ps. lxxxiv. 2, 3. II. Examples in the Lives of the Holy Fathers, and in Ecclesiastical History, in which we read that the Christians of the primitive ages shewed such ardent zeal for their ecclesiastical assemblies, and for prayer, that no persecutions, nor even the fear of the most cruel kinds of death, could keep them away from them. And though in those times there were in some countries no public churches, they nevertheless met together on the Sundays and other Holy-days in such places as they could, to glorify God by the ecclesiastical service. For this we have the testimony of the holy Martyr Justin, and of Tertullian, a Presbyter and Doctor of the West, in their Apologies, besides other writers of Church History. III. The promises of God, (3 Kings ix. 3,) and the doctrine contained in many of the Psalms on this point ought to be a sufficient incitement both to the Priest himself, and also no less to his parishioners.
  17. Keep, it is written, thy foot, when thou goest to the House of God, and be ready to hear: Eccles. iv. 17. Here we should remind all, and specially the common people, that there is nothing which can be done by him, who stands in the church, more acceptable to God, than to listen with attention to His word. The Prophet saith thus: Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. And how great is the sin of not hearkening to God’s word, more especially in the church, the Holy Ghost in the same place, in the verse following, explains, by the mouth of the prophet Samuel, saying; As witchcraft is sin, so is opposition; that is, the not hearkening; and as idolatry is sin, so is stubbornness. 1 Kings xxii. 23.
    The very words of that proclamation, which is so often made in the church either by the Priest or by the Deacon, ‘Let us attend! Wisdom! Let us attend!’ ought to excite all alike, Singers, Readers, and congregation, to earnest and devout attention.
    On standing and listening in the church see St. Chrysostom, on Acts, Mor. xix. and Hom. xxxi. 1 Cor. Mor. xxxvi. 2 Thess. Mor. iii. Heb. Mor. xv.

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