Earthen Vessels: The Practice of Personal Prayer According to the Patristic Tradition

Less than a year after the author, Hieromonk Gabriel [Bunge], was received into the Orthodox Church by Metropolitans Hilarion and Kallistos on the eve of the Dormition Feast 2010 in Moscow, I would like to add another review of Michael J. Miller's translation of 'Irdene Gefäße: Die Praxis des persönliche Gebetes nach der 'berliefung des heiligen Väter' [Verlag Der Christliche Osten, W'rzberg, 1996].One jacket endorsement by Fr. Benedict Groeschel, CFR, states that insights in the book "...are a good beginning for someone who wants to know not only the Church of the Bible but also the Church of the Fathers." Indeed, it is "a good beginning" for beginners and seasoned veterans in my view. This book speaks about God "...not on the basis of scientific study, but as the fruit of the most intimate familiarity" [15], because the book explores theology "in the original sense" [15].A characteristic simplicity of language conveys depth and good sense in the author's own prayer life. Those who are even slightly experienced in Prayer of the Heart and related disciplines will spot this feature about the author from the very first page. Yet no one should say that the author has not done his scholarly homework in primary sources of Patristic literature.It is clear that Evagrius' of Ponticus--a fourth-century ascetical authority-- writings occupy an important part of the book. Some 46 pages [of 203 total pages] bear references to Evagrius' teachings. Extensive use of the (1) 'Praktikos,' (2) 'De Oratione' [as appears in the Greek 'Philokalia'], (3) 'De Octo Spiritibus Malitiae,' (4) his 'Vita,' (5) 'Scholia in Psalmos,' and (6) 'De Diversis Malignis Cogitationibus' are carefully cited along with the author's prior translation of (7) the Syriac 'Epistulae' by Evagrius ['Briefe aus der W'ste, Trier, 1986].Evidence of combined translations from Greek originals and French versions of the 'Apophthegmata Patrum,' or Sayings of the Desert Fathers, appears in lengthy discussions of:(1) intervals of prayer,(2) prayer postures,(3) metania or prostration [proskynisis],(4) interior darkness,(5) audible and silent prayer,(6) the "Jesus Prayer,"(7) places for prayer as well as orientation,(8) cursing the enemy,as well as many more themes of contemplation and worship. Readers of English translations of the desert fathers--such as by Benedicta Ward, Fr. Louis [Thomas Merton], and His Grace Rowan Williams--will recognize many similarities in texts selected as well as Michael J. Miller's fluid translation from the German original.Pen and ink drawings by Franceso Rignati provide opportunities for readers to stop for contemplation. Each image occupies about a third of a page, and appears without title or explanation. However, the images are coupled with themes in the text. For example, an elder monk prays inside his cave in one of these drawings [78]. Outside the cave, a crescent moon appears in the sky above, which indicates night-time. Just the same, as in many of the drawings, an image of the sun coupled with an Eastern Christian Christogram [IC XC] appears in the upper right margin. Text on the adjoining page [79] addresses the need for prayer during the night. I have used the blank spaces around the drawings to record notes during contemplation. Therefore, the additional space may serve many purposes for recording insights during private use in daily prayer, retreats and workshops.Perhaps the theme of orientation in prayer that appears dispersed on 21 pages in the text offers some of the better reasons to read this book. Even as the sun rises in the east, the orientation in prayer ought to be directed eastward. Why not north, where the magnetic pole attracts the needle on a compass? Or why not south where the warmth and breadth of the principal equator harmonizes the vagaries of temperature fluctuations? Father Gabriel responds by saying that, if understood and put into practice, an eastward orientation "...preserves the praying Christian from a flight into non-essentials" [71]. Moreover, the understanding associated with this practice involves a face-to-face orientation of a human person to the three Persons of the Holy Trinity. Both God and human being, then, face one another in prayer.A concluding chapter is worth carrying with you for reading at least once each week. The "treasure in earthen vessels" [2 Cor. 4: 7] serves as the chapter's title as well as frames the book's title. An appendix condenses excellent practical advice that has been collected from other places in the book and contained in seven pages. Bibliographic sources, index of passages from Holy Scripture, and a subject index wrap up the text.

I came upon Fr. Bunge quite by chance (or would it be Providence?). He was mentioned in passing on a program on Ancient Faith Radio, in relation to his book on Rublev's icon of the Trinity. I then googled his name and found an article with an excerpt from his book on personal prayer. What I read was very much in line with what I have been looking for, so I figured I might as well take the risk and buy the book.Fr. Bunge offers a solution to the Christian West's current spiritual dryness - a return to its practices, a reclaiming of its identity. According to Fr. Bunge, "faith 'evaporates' when it is not practiced in accord with its essence", and Christian praxis is not just "social action" (though this is one of the facets of agape) since it can become something merely exterior or even a subtle form of acedia. He also points out something often neglected (and sometimes even denied) in today's world: that the apostolic unwritten traditions have just as much weight as the written ones. Another point: that the "contemplative life" is not opposed to the "active life"; they are simply different stages on the spiritual path, and that they are always present to a greater or lesser degree. Also clarified is the correct order in what pertains to theory and practice. Currently we understand that theory is subservient to practice; the Fathers well knew that it is actually the other way around: all "practice" is only a means to "theory", which is the knowledge of God. Fr. Bunge dedicates a sub-chapter to explaining just what does it mean for a Christian to say that he is "spiritual". This is a much welcomed explanation! With the word "spiritual" tossed about so casually nowadays one sometimes wonders what it actually means. Fr. Gabriel leaves no doubts: according to Scripture and the Fathers, the "spiritual man" (pneumaticos) is one who is taught by the Person of the Holy Spirit, in whom the Spirit dwells; any other claims of being spiritual are, in fact, nothing of the sort, but are relative to the "natural man" (psychicos), who is led simply by the "unaided soul". In this book one learns also about the authority of tradition, and why one cannot ignore the sacred traditions handed down to us: they are tried and true ways of attaining salvation, i.e., of entering into a living communion with God. Another welcome point made in the book is the role of the body in prayer. Though it seems to have been lost to us (at least in the West), the Fathers well knew that the body plays an important role in prayer since man is not just spirit, but body AND spirit. Yet the Christian does not have "methods" for prayer as Eastern religions do since it is the Holy Spirit that prays within; rather the body reflects the spiritual realities in prayer. We are then given a list of a number of practices as well as their rich theological meaning. One also learns some practical methods for dealing with demons.I cannot recommend this book enough for anyone trying to discover what it means to truly be a Christia, to truly pray as a Christian. It has opened up my eyes to many things which I had previously overlooked. I only regret that I had not heard of Fr. Gabriel before and that it had to be an Eastern Orthodox mentioning him. Not that I have anything against the EO, much to the contrary, but that he should be ignored by his fellow Roman Catholics is quite strange. God bless Fr. Bunge as well as all those that help to bring us pack to our Patristic heritage.

My priest recommended this book as his favorite on the topic of prayer, while Gabriel Bunge wrote it while still Catholic, in 2010 he became a heiromonk of the Russian Orthodox Church, this books is far more Orthodox in spirit than it is Catholic. Really any Christian should read this book since it provides an invaluable guide to prayer drawn entirely from the Church Fathers and, thus, a system that is entirely Christian rather than an attempt to mix Christianity with New Age ideas and other faiths as seems to be coming more common in the West. This book will invaluably enrich your spiritual practice.

It was what a wanted

A beautiful book from the traditions of the desert fathers.