Let no one think, my Christian brethren, that only those in holy orders and monks have the duty to pray unceasingly and at all times, and not laypeople. No, no—all of us Christians have the duty to abide in prayer…
Gregory the Theologian teaches all Christians and tells them that we ought to remember the Name of God in prayer more often than we breathe the air. And together with this, consider also the manner of prayer—how one may pray unceasingly—namely, by praying with the mind. This we can always do, if we so desire. For whether we are seated at our work, or walking, or eating, or drinking, we can always pray with the mind and offer noetic prayer, pleasing to God—true prayer.
Let the body labor, but let the soul pray. Let our outward man perform bodily tasks, but let the inward man be wholly dedicated to the service of God and never cease from this spiritual work of noetic prayer, as the God-Man Jesus Himself commands us in the Holy Gospel: But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret (Matt. 6:6).
The chamber of the soul is the body; our doors are the five bodily senses. The soul enters its chamber when the mind does not wander here and there among worldly affairs and things, but abides within our heart. Our senses are shut and remain so when we do not allow them to cling to external sensible objects; and thus our mind remains free from every worldly attachment and, through secret noetic prayer, is united with God its Father.
Instructions in Prayer
But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly (Matt. 6:6).
All people have need of prayer no less than trees have need of water; for as trees cannot bear fruit without drawing sap from their roots, so we, unless watered by prayer, cannot abundantly bring forth the precious fruits of piety.
Even the most fervent prayer does not pass without the mind wandering and straying here and there. What remedy, then, has been devised for this? The remedy is to pray short prayers, which hold the mind before the face of God and give it no occasion to wander. The invocation of “Lord, have mercy!” and other brief prayers, with which all the services of our Church and our prayer books abound—what are they, if not a means of keeping the mind before God?
Do not, however, take up too many of them, lest you burden your memory and cause your attention to scatter—which would be contrary to the very purpose for which they are given, namely, to keep attention gathered. The twenty-four short prayers of St. John Chrysostom are a sufficient measure. From them choose those which are closer to your state and more suited to your soul; learn them by heart and repeat now one, now another—even fewer will suffice. It is good to have not just one but several, for variety and the quickening of spiritual taste; yet do not hasten from one to another. Having taken one that is most suited to your spiritual need, call upon God with it until your taste for it grows dull. You may even replace your entire prayer rule, or part of it, with these brief prayers, repeating them several times… But always keep this in mind: let your attention to God remain unceasing.
—St. Nicodemus of the Holy Mountain
Standing at prayer appears to be one and the same thing, yet in reality it contains much diversity and many degrees. Some approach God as to a friend and also their Master, and offer Him hymnody and prayer not for themselves alone, but in intercession for their neighbors. Others seek spiritual riches, glory, and greater boldness before God. Some entreat Him to deliver them completely from their adversary. Others ask for a certain dignity. Some beg for complete forgiveness of their debts. Some ask release from prison, and others, finally, the remission of sins.
First of all, let us inscribe upon the page of our prayer sincere thanksgiving to God; then confession of sins and contrition of soul; and after this let us present to the King of all our petitions. This form of prayer is the best, as was shown to one of the brethren by an Angel of the Lord.
If you have ever stood before an earthly judge as one accused, you needn’t seek any other model for standing in prayer. But if you yourself have not stood trial nor seen others questioned, then at least learn to pray from the example of the sick, how they beseech the physician for mercy when he is ready to cut or cauterize their body.
Do not use lofty expressions in your prayer; for often the simple and unadorned babbling of children has been pleasing to their Heavenly Father.
Do not strive for many words in speaking with God, lest your mind be distracted by the search for phrases. One word of the publican propitiated God, and one utterance of faith saved the thief. Much speaking in prayer often disperses the mind and fills it with fantasies, whereas brevity of speech usually gathers it together.
How to Pray
All things, whatsoever ye shall ask in prayer, believing, ye shall receive (Matt. 21:22).
“But,” you will say, “I have asked many times and did not receive.” Undoubtedly this is because you asked poorly—either without faith, or with pride, or for something not beneficial to you; or, if you did ask for something beneficial, you did not ask persistently. If you ask without effort and great perseverance, you do not receive.
First, one must desire; and having desired, one must truly ask with faith and patience for what is beneficial to each person—and in such a way that your conscience does not reproach you as one who asks carelessly or lightly. Then you will receive, if it be God’s will. For He knows better than you what is profitable for you, and perhaps for this reason He delays granting your request, wisely compelling you to draw near to Him with diligence, that you may know the worth of God’s gift and guard what is given with reverence.
For whatever is obtained with great effort is carefully preserved, lest by losing what has been received one should also lose the great labors expended and, rejecting the grace of the Lord, prove oneself unworthy of eternal life…
God will hear us if, first, we are worthy to receive what we ask; second, if we pray in accordance with God’s commandments; third, if we pray unceasingly; fourth, if we ask for nothing worldly; fifth, if we ask for what is beneficial; sixth, if we ourselves fulfill what is required of us and, being mortal by nature, ascend through communion with God toward immortal life.
From: Readings For Every Day of Great Lent, Ed. N. Shaposhnikova (Moscow: Danilov Monastery, 2025).
