All of the virtues and powers of God are attained primarily by prayer. Without prayer, there is no spiritual life. As the Russian bishop, Theophan the Recluse, has said, “If you are not successful in your prayer, you will not be successful in anything, for prayer is the root of everything” (Theophan the Recluse, 19th c., The Art of Prayer, Igumen Chariton, ed.).
And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you (Mt 6.5–6).
Prayer must be in secret. This is the first rule given by Christ. The person who prays must do so in such a way that he would not be seen by men to be praying.
In the spiritual tradition of the Church, the words of Christ “go into your room” have been interpreted in two ways. First of all, they have been understood to be a literal commandment. The praying person must close himself off physically during times of prayer in order to pray secretly and to avoid being seen.
Secondly, these words of Christ have been understood to mean that the praying person must enter within himself, praying secretly in his mind and heart at all times, without displaying his interior prayer to others. Thus the “room” which one must “go into” is the “room of the soul.”
The room of the soul is the body; our doors are the five bodily senses. The soul enters its room when the mind does not wander here and there, roaming among the things and affairs of the world, but stays within, in our heart. Our senses become closed and remain closed when we do not let them be passionately attached to external sensory things and in this way our mind remains free from every worldly attachment, and by secret mental prayer unites with God its Father.
God who sees all secret things sees mental prayer and rewards it openly with great gifts. For that prayer is true and perfect which fills the soul with divine grace and spiritual gifts (Saint Gregory Palamas, 14th c., How All Christians Must Pray Without Ceasing).
Thus, in the spiritual tradition of the Christian teachers of prayer, the unification of the mind and the heart within the soul is seen to be the fulfillment of the basic condition of prayer as commanded by Christ (cf. The Art of Prayer, Igumen Chariton, ed.).
And in praying, do not heap up empty phrases as the heathen do; for they think that they will be heard for their many words. Do not he like them, for your Father knows what you need before you ask Him (Mt 6.7–8).
God knows the needs of His people. Man prays in order to unite his mind and heart with God. He prays in order that God’s will would be done in his life. He prays so that whatever he needs from God would be given. He prays so that he would consciously and with full awareness express the fact that all that he is, has and does is dependent on God. It is man who needs to pray. It is not God who needs man’s prayers.
True Christian prayer must be brief. It must be simple and regular. It must not be many-worded. Indeed it need not have words at all. It may be the totally silent inner attitude of the soul before God, the fulfillment of the words of the psalmist:
Commune with your hearts . . . and be silent. Be still, and know that I am God (Ps 4.4, 46.10).
The teaching about brevity and silence in prayer is found in all of the spiritual teachers. Saint Dimitry of Rostov sums up this teaching when he says that the publican prayed only “God be merciful to me a sinner” and was justified; the repentant thief prayed only “Remember me . . .” and received paradise; and the prodigal son and the tax-collector, Zacchaeus, said nothing at all, and received the mercy of the Father and the forgiveness of Christ (Lk 15.20, 18.13, 19.5, 22.42; cf. St Dimitry of Rostov, 17th c., The Art of Prayer, Igumen Chariton, ed.).
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks, finds, and to him who knocks it will be opened . . . If you who are evil know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!
Whatever you ask in My name, I will do it, that the Father may be glorified in the Son; if you ask anything in My name, I will do it (Jn 14.13–14).
Truly, truly I say to you, if you ask anything of the Father, He will give it to you in My name. Until now you have asked nothing in My name; ask, and you will receive, that your joy may be full (Jn 16.23–24).
Whatever one asks in the name of Jesus will be given. This does not mean that man can ask God for anything at all. He cannot ask for what is not needed, or for what is evil. He can ask, however, and must ask for “good gifts,” for whatever can be asked in the name of Christ, for whatever is holy and sinless and good. If one asks for good things in faith, he will certainly receive them if God thinks that he should have them for his life and salvation. This is the promise of the Lord Himself.
If you abide in Me and My words abide in you, ask whatever you will, and it shall be done for you (Jn 15.7).
And whatever you ask in prayer, if you have faith, you will receive (Mt 21.22, cf. Lk 18.1–8).
Every prayer directed to God in faith is answered. This does not mean that what is asked is always given, for God knows better than the person who prays what is good for him. For this reason the spiritual teachers warn man against being too long and insistent in his concrete demands of the Lord. God knows best what is needed, and in order to prove this to His servants, He may at times yield to their insistent demands and give what they want, but should not have, in order to show them quite clearly that they should have trusted in His wisdom. Thus it is always best to be silent and brief in prayer, and not too specifically demanding. It is always best to pray: “Give what is needed, O Lord. Thy will be done.”
How many times have I prayed for what seemed a good thing for me, and not leaving it to God to do, as He knows best, what is useful for me. But having obtained what I begged for, I found myself in distress because I had not asked for it to be, rather, according to God’s will . . . (Saint Nilus of Sinai, 5th c., Texts on Prayer).