Faith, Prayer, and Fasting: A Living Unity in the Christian Life

 

In Orthodox Christianity, faith is never understood as a merely internal conviction or intellectual assent. Scripture consistently presents faith as a living, active reality—one that expresses itself concretely through prayer, fasting, repentance, and love. For this reason, the Church teaches that true faith naturally gives birth to prayer and fasting, and that these disciplines, in turn, strengthen and preserve faith.

The Bible never separates faith from prayer. Saint Paul exhorts believers to “pray without ceasing” (1 Thess. 5:17), not as an optional spiritual practice, but as the normal rhythm of Christian life. Prayer is the voice of faith turned toward God. A faith that does not pray inevitably weakens, because faith lives through communion with the One in whom it trusts.

Likewise, fasting is not presented in Scripture as an extreme or optional discipline for a spiritual elite. Christ Himself assumes fasting as a normal part of discipleship when He says, “When you fast…” (Matt. 6:16), and He teaches that after His departure, His disciples will fast (Matt. 9:15). Fasting is a bodily expression of faith—a way of ordering our desires, cultivating watchfulness, and reminding ourselves that we live not by bread alone, but by dependence on God.

Prayer and fasting are also closely linked in Scripture to spiritual struggle. When the disciples were unable to cast out a demon, Christ explained that such battles require prayer (Mark 9:29), a teaching the Church has always understood as including fasting as well. In the Acts of the Apostles, we see the early Church consistently joining prayer and fasting when seeking the guidance of the Holy Spirit or appointing leaders (Acts 13:2–3; 14:23). These practices sharpen spiritual discernment and strengthen the believer against the passions and the powers that oppose life in Christ.

Importantly, prayer and fasting do not replace faith, nor do they earn salvation. Rather, they are the fruit and nourishment of living faith. As Saint James teaches, “faith by itself, if it does not have works, is dead” (James 2:17). Prayer and fasting are not external additions to faith; they are how faith breathes, grows, and remains vigilant.

How the Devil Tries to Distract You During Prayer (and How to Resist)

Prayer is one of the fundamental Christian spiritual practices. When we become serious about our faith, we often establish a daily prayer rule—setting aside time in the morning and evening to pray. Yet many discover that as they increase their prayer time, they become distracted or discouraged, and sometimes fall away from this most essential practice. Prayer is vital because through it we relate to God, and in a mystical way communicate with Him and He with us.

The devil works tirelessly to discourage us—not only in prayer, but in all our efforts to live according to the Gospel. His aim is to keep us from salvation. We therefore need strong faith and perseverance as we journey toward union with God, preparing ourselves for eternal life in His Kingdom. We must see the devil as a real enemy who attacks from all sides, using deceit and subtle ploys to confuse, distract, and dishearten us.

One common tactic is to discourage us from keeping the prayer times we have set. Demons tempt us by suggesting other activities, implanting thoughts or mental images, or persuading us that something else is more important than prayer. This is why the Fathers insist that we concentrate on the words of the prayer. When we focus on the words, we are strengthened against temptation. During prayer we must reject all thoughts—good or bad—and give our full attention to the words, embracing them in our heart.

Saint Ignatius Brianchaninov teaches:

“When sinful thoughts and fantasies appear to you, do not pay the slightest attention to them. The moment you see them with your mind, enclose your mind in the words of the prayer all the more earnestly…”

He describes several tactics the devil uses:

The enemy may remind us of those who have wronged us, stirring up old hurts and demanding justice, retaliation, or self-defense. He tries to inflame resentment and destroy the foundation of prayer, which is forgiveness and meekness. A person consumed with anger or unwilling to forgive cannot gain compunction or concentrate in prayer; angry thoughts scatter prayer.

The devil may bring to mind ways we have failed others—not to lead us to repentance, but to distract us and turn our mind away from prayer. For this reason, it is important to reconcile with others beforehand, so the enemy cannot use unresolved tensions to disturb us.

Saint Ignatius writes:

“Forgiveness of wrongs and offenses—changing condemnation of our neighbors into kindness and mercy so that we excuse them and blame ourselves—provides the only solid basis for successful prayer.”

He will also tempt us by recalling past successes, encouraging pride, or turning our thoughts toward increasing our comfort or material well-being. Anything that easily captures our attention becomes an opportunity for distraction.

Again Saint Ignatius warns:

We must refuse the joy brought by those fancies and reflections that destroy in us contrition of spirit, concentration, and attention during prayer, and that lead to self-opinion and distraction. If we consent to thoughts of resentment and condemnation, or to thoughts and fantasies of vainglory, pride, love of money, or love of the world—and if we dawdle in them or take pleasure in them—then we enter into fellowship with Satan, and the power of God which protects us will leave us.

Our challenge, once we understand these tactics, is to develop a strategy for guarding ourselves.
First, we should expect such temptations.
Second, we must be prepared to reject them immediately—every thought other than the words of the prayer.

Do not allow yourself to judge your friend, spouse, coworker, or anyone else. Simply ask God to have mercy on them, forgive any offense you feel, and return to the words of the prayer.

Likewise, reject any thoughts that inflate self-esteem or pride. Humility is essential to prayer.

Saint Ignatius teaches:

“We will renounce and deny ourselves—our souls and our lives; that is, we will refuse to seek human glory or chase needlessly after a comfortable earthly position and privileges, surrendering ourselves entirely to the will of God, thanking Him for our past and present, and leaving our future to Him.”

Before beginning prayer, set aside every grievance. Humble yourself, take the blame upon yourself, forgive those who have wronged you, and clear your mind of anything that could later become a distraction.

Saint Ignatius concludes:

“Let us begin our prayer with a prayer for our enemies. Let us unite ourselves in prayer with all men, and ask God to have mercy on us together with all men everywhere—not because we are fit or worthy to pray for mankind, but in order to fulfill the commandment of love which says, ‘Pray for one another.’”

Reference: Saint Ignatius Brianchaninov, The Harvest, volume IV of collected works.

Praying with the Saints: A Tradition Rooted in Scripture and the Early Church

Who Are the Saints?

In Orthodox Christianity, saints are those who have lived lives of holiness and union with God. They are not just historical figures but living members of the Church Triumphant, those who have finished the race and now dwell in the presence of God (Hebrews 12:1). The word "saint" (Greek: ἅγιος, hagios) means "holy one," referring to those set apart for God’s purpose.

Saints come from all walks of life—martyrs, ascetics, theologians, bishops, and even former sinners who repented. Their lives bear witness to the transformative power of God's grace and serve as examples for Christians to follow.

Saint Stephen the Protomartyr

One of the earliest saints in Christian history is Saint Stephen, the first martyr (protomartyr) of the Church. His story is found in Acts 6–7, where he is chosen as one of the first deacons and is described as "full of faith and the Holy Spirit" (Acts 6:5). When confronted by the Jewish authorities, he gives a powerful testimony of Christ, culminating in his vision of Jesus standing at the right hand of God (Acts 7:55-56). His final words before being stoned echo Christ’s own prayer on the Cross: "Lord, do not hold this sin against them" (Acts 7:60).

Saint Stephen's martyrdom set a pattern for Christian witness (martyria)—proclaiming Christ even at the cost of one’s life. The Orthodox Church venerates him not as dead but alive in Christ, as Jesus Himself said, "He is not God of the dead, but of the living, for to Him all are alive" (Luke 20:38).

Saint Ignatius of Antioch

Another inspiring martyr is Saint Ignatius of Antioch, a bishop and disciple of the Apostle John. Arrested for his faith during the reign of Emperor Trajan, he was taken to Rome, where he was sentenced to be devoured by wild beasts in the Colosseum. On his journey, he wrote several letters to Christian communities, expressing his deep longing to be united with Christ through martyrdom. He wrote:

"I am God’s wheat, and I shall be ground by the teeth of beasts, that I may become the pure bread of Christ." (Letter to the Romans, 4:1)

His unwavering faith and desire to die for Christ demonstrated the depth of his love for the Lord. Rather than seeing martyrdom as a loss, he saw it as the fulfillment of his faith—a passage into eternal life with Christ. His writings continue to inspire Christians today to embrace suffering for the sake of the Gospel.

Look up the lives of Saints. Here is a good online reference for reading the lives of the saints: https://www.oca.org/saints/lives

Why Do We Pray to the Saints?

For many Protestants, the idea of praying to saints is challenging, often misunderstood as worship. However, in Orthodox theology, prayer to the saints is not a replacement for prayer to God but a request for their intercession—just as we ask fellow believers on earth to pray for us (James 5:16).

The early Church firmly believed in the intercession of the saints. The Book of Revelation describes the prayers of the saints in heaven being offered to God like incense (Revelation 5:8, 8:3-4). This understanding is also found in early Christian writings. St. Cyprian of Carthage (3rd century). Cyprian affirms that martyrs, who have gone before us, are alive in Christ and that their prayers are effective:

"One who has been crowned and has received his reward can obtain what he asks from God." (Epistle 57:5)

This aligns with the Orthodox view that saints are not dead but alive in Christ, and that their prayers remain powerful in the presence of God.

Similarly, St. John Chrysostom (4th century) exhorted Christians to seek the prayers of the saints:

"When you perceive that God is chastening you, fly not to His enemies but to His friends, the martyrs, the saints, and those who were well-pleasing to Him, and who have great power in God." (Homilies on Genesis, 44:2)

The saints are not distant, but part of the "great cloud of witnesses" (Hebrews 12:1), interceding for us before God. Asking for their prayers is an expression of Christian unity across time and eternity.

The Need for a Sacramental Worldview

Because of our modern secular world that discounts the reality of spiritual realities, our minds tend to place the saints who are still living in a far distant place. Those near to us are more real so we don’t have inhibition of asking them to pray for us. There is a tendency to discount anything spiritual and to give weight only to what is objectively measurable. However, Orthodox Christianity embraces a sacramental worldview similar to that of the early Christians, where the spiritual and the material are deeply connected. The saints are not mere historical figures but living members of the Church, active and present in the life of believers.

Just as we ask our friends and family to pray for us, so too do we ask the saints, who are alive in Christ, to intercede on our behalf. This requires a view of reality that acknowledges the unseen, spiritual world—one that is just as real as what we experience physically. As Christ Himself taught, 

"God is Spirit, and those who worship Him must worship in spirit and truth" (John 4:24). 

To truly understand the importance of saints, one must step beyond the constraints of modern secular thinking and embrace the fullness of the Christian faith, which sees the communion of saints as a present and ongoing reality.

The Historical Basis of Honoring Saints

The Orthodox Church constantly prays for and with the saints, especially through memorial services, the Saturday of Souls, and the general dedication of Saturdays to the departed. The Church teaches that the faithful departed remain part of the Church and continue to be in communion with the living through prayer. The Saturday of Souls, in particular, is a time when the Church gathers to remember all who have fallen asleep in Christ, praying for their repose and asking the saints to intercede on their behalf. This practice reflects the belief in the ongoing unity of the Church, where the line between the Church Militant (on earth) and the Church Triumphant (in heaven) is not one of separation but of interconnection through Christ.

The veneration of saints dates back to the earliest Christian communities. The catacombs in Rome, where early Christians gathered, contain inscriptions and prayers asking for the intercession of martyrs. The second-century document The Martyrdom of Polycarp records how the early Church honored its martyrs:

"We adore Christ, because He is the Son of God, but the martyrs we love as disciples and imitators of the Lord, and rightly so, because of their unsurpassable loyalty to their own King and Teacher." (Martyrdom of Polycarp, 17:2)

This practice continued unbroken in the Church. St. Basil the Great affirmed this tradition, stating:

"The memory of the just is celebrated with hymns of praise, but the Lord’s testimony is sufficient for thee, O Forerunner; for thou hast proved to be indeed more venerable than the prophets." (Homily on St. John the Baptist)

St. Gregory of Nyssa also emphasized the honor due to saints:

"We consider the relics of the saints to be a great treasure, and we venerate them with honor, not because we worship the creature but because we glorify the Creator." (On the Holy Martyrs)

Modern Orthodox theologians, such as Metropolitan Kallistos Ware, continue to affirm this practice, stating:

"The saints are not distant or dead, but living members of the Church, still praying for us and guiding us in the life of faith." (The Orthodox Church)

The Protestant Reformation later rejected this practice, largely due to concerns about abuses and misunderstandings related to the veneration of saints in the medieval Western Church. Reformers emphasized a direct relationship between the believer and Christ, rejecting what they saw as unnecessary intermediaries. This reaction led many Protestants to completely dismiss the long-standing Christian tradition of seeking the intercession of saints.

Many Protestants struggle to accept this practice because of a worldview shaped by the Reformation’s emphasis on sola scriptura (Scripture alone) and a resistance to traditions not explicitly stated in the Bible. Additionally, the modern rationalistic mindset often dismisses the unseen, spiritual realities that the Orthodox Church understands as part of the sacramental life. To fully appreciate the intercession of the saints, one must recognize the continuity of the Church throughout time and the active participation of all its members—both living and departed—in Christ’s Kingdom.

Conclusion: Saints as Living Members of the Church

For Orthodox Christians, saints are not distant relics of the past, but active members of the Body of Christ. They are living witnesses of God’s glory, praying for us and encouraging us in our faith. When we honor them, we ultimately honor Christ, whose grace transformed their lives. As St. Paul says, "Be imitators of me, as I am of Christ" (1 Corinthians 11:1).

Understanding the role of saints through an Orthodox lens restores the fullness of Christian fellowship—one that spans both heaven and earth, united in Christ’s eternal Kingdom.

A Good Resource for further information:

Praying to the Saints by an Orthodox priest who is a former Anglican Priest, Fr. Lawrence Farley. Fr. Lawrence is the author of many books including the Bible Study Companion Series,  Let Us Attend: A Journey through the Orthodox Divine Liturgy, and A Daily Calendar of Saints. Here is link to article:

https://www.oca.org/reflections/fr.-lawrence-farley/praying-to-the-saints

About Praying to the Saints

 In Orthodox theology, the Church is seen as a single, united body that includes not only the faithful on earth but also the saints in heaven. The saints are not "dead" in the sense of being cut off from the living; rather, they are alive in Christ, who is "not the God of the dead, but of the living" (Matthew 22:32). Since Christ has conquered death, those who are in Christ, including the saints, are also alive in Him.

The communion of saints means that all members of the Church, whether on earth or in heaven, are connected through Christ. Praying to saints is thus understood not as necromancy or invoking the dead, but as asking for the intercession of those who are fully alive in the presence of God.

A key distinction in Orthodox practice is that praying to saints is not the same as worshiping them. Worship is due to God alone, but asking the saints for their prayers is akin to asking a fellow Christian on earth to pray for you. It’s an acknowledgment that the saints, being close to God, can intercede on our behalf.

The saints are seen as elder brothers and sisters in faith who, because of their holiness and closeness to God, are powerful intercessors. This practice is supported by the understanding that the prayers of the righteous are powerful and effective (James 5:16).

The practice of asking saints to pray for us is rooted in the biblical concept of intercession. In the Book of Revelation, the saints in heaven are depicted as offering the prayers of the faithful to God (Revelation 5:8). This imagery supports the idea that the saints are actively involved in the spiritual lives of those on earth.

Additionally, the Transfiguration (Matthew 17:1-3) provides a picture of the living presence of Moses and Elijah, who appear and speak with Christ. This event illustrates that those who have passed from earthly life continue to live and have a role in the divine economy.

Necromancy, as condemned in Scripture (e.g., Deuteronomy 18:10-12), involves attempting to conjure or manipulate the dead through occult practices. This is fundamentally different from the Orthodox practice of asking saints to intercede for us. Necromancy is about seeking forbidden knowledge or power through communication with the dead, often bypassing God’s will.

In contrast, praying to saints is about seeking their intercession before God, in humility and within the context of the Church’s life. It is done in faith that the saints, being alive in Christ, hear our requests and pray for us in accordance with God’s will.

The Orthodox Church places significant emphasis on the lived experience of the Church throughout history. The veneration of saints and the practice of asking for their intercessions have been part of Christian practice since the early Church. This tradition is seen as a continuation of the apostolic faith and is supported by the consistent witness of the Church Fathers and the lived experience of countless Orthodox Christians throughout the centuries.

From an Orthodox perspective, praying to saints is not about invoking the dead in the sense of necromancy, but rather about participating in the communion of the Church, which includes both the living and those who have passed into eternal life with God. The saints are viewed as alive in Christ and capable of interceding for us. This practice is deeply rooted in the Church’s understanding of the body of Christ and the intercessory role of the saints, which has biblical support and is a longstanding tradition within the Christian faith.

Prayer as Love

Saint Porphyrios teaches that continual prayer without effort where grace overshadows bringing unexplainable joy, requires divine Eros, a burning love for Christ. The relationship between God and the believer must become one of mutual desire: God, the Lover, desires the beloved, and the beloved strives to reach the Lover. This love is most profound when expressed as thanksgiving. our efforts in prayer should not be done out of duty but as a necessity and selflessness, similar to the need to eat. To prepare for such prayer we read the divine offices with love filling our hearts with gladness.

Our task in prayer is to find a way to enter into the love of Christ which is experienced as divine light, allowing our soul to awaken our love in the embrace of  Christ’s love and become holy. We abandon ourselves to divine Eros. Our primary aim is love: for Christ, the Church, and our neighbor. prayer based on this love and craving for God creates a union that is Paradise on earth. It is expressed through love for our neighbor and the desire for everyone's salvation, even our enemies.

The efforts made in prayer should be driven by the love of Christ, aiming to experience His love more deeply.

Reference: Wounded by Love, Saint Porphyrios, on prayer

Engaging in True Prayer: Guidance from Saint Porphyrios

When Saint Porphyrios advises, "let the Lord himself teach us to pray. Don’t try to learn it on our own," he emphasizes that true prayer is a gift from God and should be guided by Him. It is not merely a technique or a set of words to be learned but a relational and spiritual practice that deepens through God's grace. Acknowledging that we cannot perfect our prayer life solely through our efforts requires humility and openness to the Holy Spirit's guidance.

We must remember that prayer is about a personal relationship with God. Allowing the Lord to teach us means engaging in a dynamic and responsive relationship where God leads and we follow. Saint Porphyrios underscores the importance of seeking God’s direct instruction and inspiration in the journey of prayer.

Saint Porphyrios also advises us to "make entreaty to receive the divine light of divine knowledge." This divine light refers to the spiritual insight and understanding that comes from God, allowing one to perceive and comprehend spiritual truths more deeply. By asking for this light, a person opens themselves to the transformative grace of God, which enlightens the mind and heart, leading to a more profound and genuine relationship with Him. It is a call to humble oneself and recognize the need for God's guidance and wisdom in one's spiritual journey.

This divine light he refers to is the same divine light mentioned by Saint Symeon the New Theologian, who often spoke about the experience of the divine light as a tangible encounter with God’s uncreated energies. He described it as an overwhelming, transformative experience that brings profound spiritual enlightenment and union with God.

This divine light is understood in Orthodox theology as the uncreated energy of God, through which believers can experience His presence and grace. Both saints emphasize the importance of seeking this light through prayer, humility, and a deep commitment to living a holy life, as it is through this light that one comes to a true knowledge of God and is transformed in His likeness.

Saint Porphyrios, in his unassuming way, shows the path of humility and calls us to a prayer life that is mystical, opening ourselves to the uncreated energies of God. When we experience these in the form of light, we are experiencing true prayer and a direct relationship with God. This should be our aim in prayer.

Reference: Wounded by by Love, Saint Porphyrios, pg 114

Prayer before prayer

Saint Porphyrios recommends that we recite a prayer from the Divine Liturgy that comes before the reading of the Gospel before we pray. Here is my interpretation of this prayer:

Lord, enlighten my heart with Your divine light, illuminating the innermost part of my soul. 

I acknowledge Your authority and deep love for humanity, Your compassionate and benevolent nature. Enlighten me with Your divine truths, holiness, and wisdom. Transform me and lead me to a deeper relationship with You. 

Give me spiritual insight and perception to discern Your spiritual truths. Help me comprehend the teachings of the Gospel to understand how to live a life in accordance with Your will. I stand in awe and respect of Your commandments, recognizing their divine origin and authority. 

Help me struggle against my passions and sinful inclinations, attaining a decisive victory over these desires through Your help and my personal effort, so that I may lead a life guided by the Holy Spirit in harmony with Your will. 

Orient both my thoughts and actions towards pleasing You, maintaining a holistic approach to my spiritual life. 

I acknowledge You as the ultimate source of light and enlightenment for both my soul and body, embrace Your divine presence, desiring Your guidance, and sanctification.  

Have mercy on me.

Reference: Wounded by Love, Saint Porphyrios,  pg 114

How Do We Make Prayer?

True prayer comes from our cooperation with the Holy Spirit.:

John 14:26: “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.”

Romans 8:26-27: “Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered.

Our church fathers teach this as well:

St. Basil the Great: “It is especially important to teach those who pray how to ask from the Holy Spirit for those things which are absolutely necessary for the soul. For He is the source of sanctification and spiritual enlightenment; He gives the inner strength necessary for the soul’s health, and transforms the spirit.” (On the Holy Spirit, Chapter 26)

St. John Chrysostom: “The Spirit Himself intercedes for us with groanings which cannot be uttered. This means that the Spirit, by means of the inexplicable groans of prayer, suggests to us what we should pray for, what it is right to request in prayer.” (Homilies on Romans, Homily 15)

St. Seraphim of Sarov: “The true aim of our Christian life consists in the acquisition of the Holy Spirit of God. Prayer, fasting, vigil, and all other Christian practices, however good they may be in themselves, do not constitute the aim of our Christian life, although they serve as the indispensable means of attaining this aim.” (Conversation with N. A. Motovilov)

St. Symeon the New Theologian: “When a man’s mind is perfectly united to God and receives the energy of the Holy Spirit, he prays to God in the Spirit and is fully aware of what he is saying and of the prayer’s content, having been illumined by the divine light.” (The Discourses, Chapter 25)

Prayer requires humility to be aware of the voice of the Holy Spirit. Our petitions should reflect this humbleness. The most powerful prayer for Orthodox Christians is the Jesus prayer, “Lord Jesus Christ, have mercy on me a sinner.” As we quiet ourselves and emerge our soul in His love reciting this prayer, divine grace will flow into our heart. We will see the world with new eyes and find it effortless to do the will of our God.

It all happens through the work of the Holy Spirit. It is through Him we make true prayer.

Reference: Wounded by Love: Saint Porphyios, pg 113

Turn Your Mind to God Continually

To experience the love and joy of God in our life we must make a continual effort in prayer. God’s love is always present no matter where we are or what we are doing. We must live every moment in a way aware of His loving presence and embrace This love. 

In 1 Thessalonians 5:17, Paul exhorts "pray without ceasing."[2] This is a direct call for continual, unceasing prayer. The Bible repeatedly emphasizes the importance of continual, persistent, devoted prayer as a vital spiritual discipline for believers. Jesus, Paul, and the early church all modeled this practice.

How is this possible? This requires a passionate love of Jesus Christ. His life provides us with an image we should desire to copy. It is based on love. Our soul longs for His love and is not seeking an intellectual understanding. It desires much more, something that only comes from a deep place in our heart. This we find when we desire to fulfill all He asks of us out of our pure love. This is not a simple obedience based on any sense of obligation. Where obligation is involved there is not the fulness of love. We follow Him only because we love Him. In this way we become worthy of His love, always seeking to follow what he taught. Then continuous prayer becomes effortless and natural.

It’s is through continuous prayer based on our love in Him that we will find the Kingdom He promises.

Reference: Wounded by Love, Saint Porphyios, pg 113