Excerpt from These Truths We Hold
In his earthly ministry, St. John Chrysostom was well known as a superb homilist and for his efforts received the well-deserved title Golden-mouth. In his sermons, St. John was especially concerned for the spiritual and moral development of his flock and, as a result, he was especially interested in teaching them how to pray. As trees cannot live without water, so man’s soul cannot live without prayerful contact with God, he taught. If you deprive yourself of prayer, you will do as though you had taken a fish out of water: as life is water for a fish, so is prayer for you.
To live in God means that one must always and everywhere be with God, and without prayer, such a union is impossible. Therefore the Holy Father, St. John, did not limit conversation with God in prayer to one set time of day or to one definite place. As he taught, one can say prolonged prayers while walking to the square, while walking about the streets. While sitting and working in a workshop, one can dedicate his spirit to God. One can say prolonged and fervent prayers, I say, both coming in and going out. While in public, St. John did not recommend that prayer be said with the lips, for the power of prayer lies not in words uttered by the lips, but by the heart. One can be heard without uttering any words. While walking about a square, one can pray in thought with great zeal, and while sitting with friends and doing any sort of thing, one can call upon God with a great cry (I mean an internal cry) without making it known to any of those present.
While not diminishing the role and importance of prayer set for definite hours, St. John, nonetheless, sees the time of prayer in much broader terms. We can obtain benefit from praying during our entire lives by devoting to it the greater part of our time. He even asked Christians to pray during the night, for he knew from experience what benefit such prayers bring. Prayers at night are often purer because the mind is more at ease and there are fewer worries. These prayers can be short and few, but, as St. John says, let us rise during the night. If you do not say many prayers, then say one with attentive concern and this is enough. I demand no more. If not in the middle of the night, at least towards morning.
Fasting also proves to be an invaluable aid to man in the achievement of perfect prayer. While fasting, as the Saint notes, a man does not doze off, does not talk a lot, neither does he yawn or grow weak in prayer as often happens to many when not fasting.
Speaking of the content of prayer, St. John advises first of all to thank God for everything. Receiving all gifts from God, a Christian not only must thank God for them, but must also ask them of Him. But, not all that is asked of God can bring benefit to man or can be good for him. Many are not heard because they ask for useless things, because they insist on the fulfillment of their own will and not God’s, show indulgence towards their own weaknesses, and do not gather spiritual treasure. A man must also be taught by reason of his limitations and sinfulness that he cannot always correctly determine what will bring him what he asks for in prayer.
Whether we are heard or not when we pray, depends upon the following:
1) Are we worthy to receive?
2) Do we pray according to Divine Law?
3) Do we pray incessantly?
4) Do we avoid asking for worldly things?
5) Do we fulfill everything that is required on our part? and, finally,
6) Do we ask for beneficial things?
When these conditions are fulfilled, prayer acquires a truly ineffable power. It spiritualizes a man, renews him, inspires him, and carries him away to heavenly pastures. As St. John affirms, in truth prayer is the light of the soul, the true knowledge of God and men, the healer of vices, the physician of diseases, the peace of the soul, the heavenly guide which does not revolve around the earth, but which leads up to Heaven! Therefore, the beneficial devotion of prayer is the breath of life.