Podcasts about st john climacus

We come to the end of this journey with St John Climacus knowing that it is also only the beginning. What joy has come through sitting at the feet of St. John for these few years and to be led along the path that brings us to Christ and the freedom to give ourselves in love and receive love.  In these final paragraphs about the qualities and the responsibilities of a spiritual elder, what shines forth most brightly is the absolute and complete love that the elder must have for those in his care. The love of Christ that burns within his heart must embrace and give warmth to all those he guides and be a true source of light for them. There are times where he may have to be strict and forceful yet the love dwells within his heart, like divine love, is curative not punitive. Divine love offers itself completely, lavishly, allowing itself to be broken and poured out for others. Thus, the elder must have ever before him those in his charge; so much so that purity of heart allows him to see their needs and suffering and compels him to come to their aid.  There will be many times when he must carry those in his charge to the Lord through his own example, his hidden sufferings and constant prayer. Like a parent, there will be moments when he must take them by the hand and guide them one step at a time along the narrow path that leads to the kingdom. Despite the fact that the kingdom of heaven dwells within us, the journey is often toilsome.  Left to ourselves, we may never find the narrow gate or enter.  The elder must be long suffering; that when the lack of dispassion in others pierces his heart like a sword his response is like the Divine Judge - restraining himself and looking at others only with compassion. He must be willing to receive and take up upon his shoulders of the burden of his office as Christ took upon himself the burden of the cross and he must not despise the wounds that may come through rejection and betrayal. The elder's love must run so deep that intuitively he knows the sufferings of those in his care even before they speak of them to him. Without hesitation and quickly, he seeks to apply the healing balm.  And perhaps most powerful and beautiful of all - - in the end, the elder must acknowledge that he must decrease in order that Christ might increase within his children's hearts. There will come a time when they no longer need human instruction because they have given their hearts to the Lord and are guided by His Spirit. Blessed are those who bring others to Christ and whose guidance passes on from generation to generation. --- Text of chat during the group: 00:12:41 Bob Cihak: P. 260, # 89 00:17:46 Anna Lalonde: It was a complete blessing the four months I was in religious life! Transformed my prayer life. 00:19:12 Joanne Martínez : Joanne Martínez here, just signed on 00:19:55 Bob Cihak: P. 260, # 89 00:20:13 Joanne Martínez : Reacted to "P. 260, # 89" with

When I wrote this piece, Stillness and Joy, I ‘bookended' it with the theme from that wonderful hymn, 'I bind unto myself this day' – the great ‘Breastplate' prayer for protection that is widely accredited to St Patrick.* The Greek words I used in the title are hēsuchia (stillness, rest, quiet, silence) and charmolupē, a remarkable compound word that St John Climacus, a 7th century monk of Sinai, coined, which means a combination of joy and grief. Only in the Lord can we bear heavy burdens in the Spirit that move us to tears, and yet still know the deep stirrings of the Lord's joy in our hearts. We only read twice in the gospels of Jesus weeping. The first time is when John records Him weeping when He hears of the death of Lazarus. The second, in Luke's gospel, is the occasion when Jesus weeps over Jerusalem, because it had failed to recognise the hour of its visitation, and would pay a terrible price for its blindness and deafness. There are many things in the world around us, and perhaps in our own immediate circumstances too, to move us to tears. May we experience much of the Lord's own hēsuchia-stillness as well as His charmolupē, joy-grief, as we draw close to Him –pressing through the challenge of external distractions and inner whirring thoughts, before we reach a place of greater settledness and closeness to the Lord who loves us so much, and who hears our every prayer. May this music help to focus the longings, emotions and deep concerns of our heart in prayer. See also our blog post from early in 2021 in the immediate aftermath of the election crisis in Washington DC, when we were led to pray with the words of the Lorica: ‘We arise this day a mighty army.' https://ruachministries.co.uk/we-arise-a-mighty-army-this-day-the-lorica-breast-plate-of-st-patrick/

Homily, 04.14.2024 - St. John Climacus; the Epistle of St. Paul to the Hebrews. (6:13-20); the Holy Gospel according to St. Mark. (9:17-31)

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The language that St. John Climacus uses to describe humility and its qualities is striking. In fact, in some ways it becomes unsettling. Unsettling - - because we often approach humility in an abstract fashion; as thinking little of ourselves, acknowledging our poverty and our sin.  What we discover in John's writing is that humility is of the very essence of God and how God has revealed himself to us. To grow in this virtue is to find ourselves entering into the abyss of God‘s love. As we fall in our own estimation, we are in reality falling into the love and mercy of God. St. John describes humility as the “door to the kingdom”. It is the same way that Christ describes himself. “I am the door.“ Christ is humility and to be conformed to him, to enter into a union of love with him, is to pass into the very pasture of paradise.  Thus, to enter into the monastic life or the Christian life through any other door is to make ourselves thieves and robbers of our own life. In other words, it is to seek to seize for ourselves what only comes to us as a gift from God. While we were still enemies of God, he took our flesh and its burden upon himself, he humbled himself and became obedient in order that we might share in the fullness of his life. As those so redeemed, what other path could we dare travel? --- Text of chat during the group: 00:06:42 FrDavid Abernethy: page 182   00:11:55 Suzanne: Amore, Amore!!!   00:28:12 Anthony Rago: Didn't St Paul say he didn't even judge himself?   00:35:38 Suzanne: But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.   00:36:17 Fr Marty, ND, 480-292-3381: The idea of humility of heart will be on the lips, reminds me that it seems to me when I say she or he or you "made me" angry, etc., it's not so much about the other but God shining the light on where He wants to work with me on humility or other aspects of theosis. No one made me but merely revealed where I need God's touch of humility or healing.   00:37:38 Jeff O.: Reacted to "The idea of humility..." with

Homily, 03.26.2023 - St. John Climacus; the Epistle of St. Paul to the Hebrews. (6:13-20); the Holy Gospel according to St. Mark. (9:16-30)

Homily, 04.03.2022 - St. John Climacus; the Epistle of St. Paul to the Hebrews. (6:13-20); the Holy Gospel according to St. Mark. (9:17-31)

As we step further into this first reflection of St. John Climacus on Renunciation, we begin to see how he paints with broad strokes. His intention is that we would begin this journey with a clarity of focus. Our asceticism is to be driven not by our own will or by fear or by hope of reward - but by love.  So often, we can turn the ascetical life into a matter of endurance, or self-punishment rather than a means of healing and drawing us into deeper intimacy with God. Thus, all the images that John uses in this first step call us to let go of our preconceived notions of the spiritual life and of God. We are to allow Him to draw us forward and Bis Spirit to guide us along the path that fosters our sanctification and salvation.  God wants us to enter this path with zeal and fervor. Love must fuel the fire within the heart that makes us run with swiftness when Christ calls us. We are to run with love and be motivated by desire. God and the pursuit of divine things cannot be set aside anything within this world as comparable in value or importance. God must be the beginning and end of all that we do. We must be ever so careful not to become calculating in our view of the spiritual life and never asceticism as another means of self-help. In fact, the self must be set aside in order that we might constantly gaze upon the face of Christ. It is Love that motivates us and beckons us and it is this Love alone that will bring us to what our heart longs for the most.  --- Text of chat during the group: 00:09:25 Cindy Moran: Good Evening!!   00:09:46 kevinferrick: Yes good eve!!!   00:13:59 Edward Kleinguetl: In a secular culture that is at war with the values of the Gospel   00:23:20 iPad (10)maureen: Sorry it was on by mistake   00:30:12 Bridget McGinley: Wow Father, that insight is profound as with the comparison of the Biblical texts. Thank you   00:30:18 Eric Williams: Stone is a building's foundation. Brick structures are built on top. Should pillars be built on bare earth? I don't know, but my guess is that doing so makes a structure vulnerable to ground eroding underneath. So, we must start our ascent will a solid foundation, for to attempt advanced ascesis too quickly would invite disaster. We might ask ourselves how firm the ground is under our ladders.   00:33:34 Ryan Schaefer: I think it is easy to focus on how much energy we put into putting awareness in Christ, rather than directly focusing on Christ. Does that make sense? Something that I have been thinking about this past week.   00:33:52 Andreea and Anthony: What page/paragraph are we at?   00:34:06 Anthony: 14   00:34:11 David Robles: Father, if a good foundation is Love and Chastity (see #8), and Innocence, fasting and temperance, which take time to learn (see#10), how can we attain to that in the beginning to be used as a foundation? In other writings Love is the summit of the spiritual life. What kind or measure of love do we need at the beginning? How is that love different from the kind of love that is our goal?   00:34:13 Carol Nypaver: 56. 14   00:36:58 Joseph Caro: Wow, I really love your interpretation of #14 Father. I thought at first it was good to build on stones. . .but your interpretation made me notice that the first two people are building structures (a stable dwelling place, either way  -- pillars on bare ground might not be within building codes but it would make a house anyway) whereas the third is running free. That's a strange juxtaposition that is only illuminated by your explanation.   00:37:13 David Robles: Thank you Father. That makes sense!   00:39:47 Eric Williams: I don't mean to belabor the point, but I may have insight as a runner. Attempting to run a race or a hard workout without warming up first could lead to either injury or poor performance. So, this metaphor doesn't strike me as very different from the others.   00:40:49 Sam Rodriguez: We live in a time of celebrity Priests and Catholic speakers that can often engender a cult of personality, self-promotion, and product-mindedness in much of our current catechetical offerings. When one contrasts that phenomenon against what St John Climacus, it seems to point to some concerning implications as to the spirit as to how current and future generation of Catholics might be formed, if not checked   00:41:39 Rachel: This is a pernicious temptation where when one is trying to avoid multiplicity they are in fact focusing too much on self   00:41:39 Sam Rodriguez: *contrasts that phenomenon against what St. John Climacus is saying   00:42:42 Andreea and Anthony: Everyone is needed in the Lord's kingdom. My wife and I have benefited greatly from Bishop Barron and Fr. Mike Smitz, Fr. Dave Pivonka, etc   00:45:22 Anthony: Simplicity vs multiplicity. It may be better to smoke or drink in peace of heart on one's own porch than to listen to many Catholic teachers on YouTube.   00:46:03 Sam Rodriguez: Oh I agree, Andrea and Anthony. And I'm not saying its intrinsically bad. But I'm saying it *can* be bad... and i'm not pointing to any particular Priest/Speaker... and quickly acknowledge that many are wonderful and holy... but i'm speaking to the aggregate impact that such phenomenon can have to people seeking to give their life to ministry.... the glitz and allure of celebrity can be distracting... and launching a ministry such as that can sometimes rely upon self-promotion, which inherently carries spiritual risk and must be checked...   00:46:33 Andreea and Anthony: Judge not that you may not be judged. We cannot know how God is acting in someone else's souls   00:48:26 Sam Rodriguez: If you re-read what I'm saying in those past two comments, there is no judgment intended to be expressed. This is merely a caution flag being waived. Nothing more.   00:48:29 Ren: My mind is also turned to the man found building a barn on the night he is going to die, and to Christ speaking of the destruction of the physical temple, and the enduring nature of the temple of his body. Everything in the New Testament, and here in this chapter, points us towards a less earthly, less secure (in one sense) way, and towards total abandon to the person of Christ.   00:52:01 Anthony: And it came to dust because it was intended to receive Messiah.  But when Messiah was rejected, the earthly glory was dismissed..  It's a warning for our cathedrals and basilicas too.   00:52:16 Robyn Greco: sorry im late   00:58:12 Sam Rodriguez: Amen, Father. Thank you   01:04:01 Ambrose Little: ❤️   01:05:51 Robyn Greco: i lost my spot can someone tell me where on page 57 we are? thank you   01:06:08 Rachel: I wonder at the examples of monks who fell away because of the lack of clarity Fr. Abernathy was speaking of a few minutes ago. The clarity Father A speaks of seems to be one received at every moment, from Our Lord through union with Him in whatever degree and capacity we are able to in that moment.                    In relation to St. John C., we will be pulled down by fears manifested in different idols and desires. The labor and grief also seem to be the pain that comes from the Divine Sculptor chipping away our illusions, of self and more importantly God Himself. Consumed by God Himself Also, ! I am not too sure what sublimation, that you mentioned means, so I will have to look up what you meant and how that related to what your were saying and how it relates.     01:06:15 Erick chastain: the joy of virtue should not exclude tears of compunction though   01:06:55 Rachel: Yes, Erick, a joyful sorrow. :)   01:07:43 Rachel: I was thinking the same thing. btw and am not afraid to say it lol   01:08:25 Rachel: What is peace?   01:12:37 Andreea and Anthony: Listening to the story about the Franciscan whose gift to the poor was destroyed by them before they could benefit, should we draw the conclusion that building on a large scale for others is always a mistake and a way of self-aggrandizement? For example, should Pope Saint John Paul the Great not have started any of the “big projects” he started such as World Youth Day, visiting so many countries, the work of the Catechism, Theology of the Body, etc … Should Saint Teresa of Calcutta not have built any of the homes for the poor? THAT was the way SHE was called to be the face of Christ in the world …   01:12:55 Andreea and Anthony: From Anthony: Regarding the idea that as soon as we try to enter the kingdom things go south, that seems very discouraging. Why would anyone then attempt it? It seems to me that God allows trials in accordance to what we need for the salvation of our souls, not allowing the devil to crush us immediately.   01:14:00 Erick chastain: joy should include suffering and  compunction, it is not a worldly joy   01:14:54 Erick chastain: suffering with christ   01:17:04 Cindy Moran: Thank you so much!   01:17:12 Rachel: Thank you   01:17:21 Sam Rodriguez: Thank you. Father!!   01:17:24 Rachel: If you say so lol   01:17:38 Rachel: Yes, it is drinking pure light   01:17:48 Ann Grimak: Thank you

This coming Sunday is the Sunday of St. John Climacus. Climacus is not his name—it's a word that means “ladder.” Saint John wrote a book called The Ladder of Divine Ascent, so we call him St. John Climacus, or St. John of the Ladder. In this episode we learn more about his life and the book he wrote. Find the Tending the Garden of Our Hearts: Daily Lenten Meditations for Families book, ebook, and audiobook at store.ancientfaith.com/tending-the-garden-of-our-hearts-daily-lenten-meditations-for-families. The downloadable activity book is available at etsy.com/listing/970766999/tending-the-garden-of-our-hearts-daily.

A reading from Fr. Alban Butler's Lives of the Saints on St. John Climacus

This coming Sunday is the Sunday of St. John Climacus. Climacus is not his name—it's a word that means “ladder.” Saint John wrote a book called The Ladder of Divine Ascent, so we call him St. John Climacus, or St. John of the Ladder. In this episode we learn more about his life and the book he wrote. Find the Tending the Garden of Our Hearts: Daily Lenten Meditations for Families book, ebook, and audiobook at store.ancientfaith.com/tending-the-garden-of-our-hearts-daily-lenten-meditations-for-families. The downloadable activity book is available at etsy.com/listing/970766999/tending-the-garden-of-our-hearts-daily.

This coming Sunday is the Sunday of St. John Climacus. Climacus is not his name—it's a word that means “ladder.” Saint John wrote a book called The Ladder of Divine Ascent, so we call him St. John Climacus, or St. John of the Ladder. In this episode we learn more about his life and the book he wrote. Find the Tending the Garden of Our Hearts: Daily Lenten Meditations for Families book, ebook, and audiobook at store.ancientfaith.com/tending-the-garden-of-our-hearts-daily-lenten-meditations-for-families. The downloadable activity book is available at etsy.com/listing/970766999/tending-the-garden-of-our-hearts-daily.

March 30 - St. John Climacus Source: "Lives of the Saints: With Reflections for Every Day in the Year" by Rev. Alban Butler Read by: Maria Therese, Librivox https://bit.ly/3sKZVFj Visit the website: https://savenowthysoul.wordpress.com/ for sermons and meditations. SOCIAL MEDIA: Twitter: https://twitter.com/savenowthysoul Instagram: https://www.instagram.com/savenowthysoul/ Thank you for listening and God bless you, and keep you!

In this first episode of Ascending the Ladder, a series on St John Climacus' Ladder of Divine Ascent, we look at the life of St John. We also examine the Ladder, its inspirations and its influence. To find out more and see some of our other content, please visit our pages below. Instagram https://www.instagram.com/orthodoxjourney_australia/ Facebook https://m.facebook.com/orthodoxjourneyaustralia/ Web https://www.orthodoxjourney.com/

The Ladder of Divine Ascent - St John Climacus

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We continued reading and discussing the 12th letter of St. Theophan the Recluse to the young Anastasia. He works very hard to show her that the illness that we struggle with is universal but it is also something that is willfully contracted. We all act in an unnatural way when we fail to subordinate the intellectual and carnal aspects of our being to the spiritual. Theophan makes it clear to Anastasia that there is nothing inherently sinful or evil about the intellectual or carnal but sin comes into play when they take supremacy over life in the Spirit and so make the self and our desire idols. We become less than human.  When we give ourselves over to the thoughts and desires associated with these aspects of ourselves we are easily drawn into sin and it can quickly drag us down like a whirlpool. Often it is very difficult to overcome such sin when it becomes habitual, or becomes a passion. In fact Theophan tells the young woman that sometimes we can remain fixed in the passion permanently.  However, Theophan assures Anastasia that even the most dedicated individual struggles with irrepressible thoughts.  One should not become disheartened or despondent in the struggle. Anastasia has already made the first step in acknowledging the illness and the need for healing. What is most important now is that she guards her virtue and that she remains ever vigilant in subordinating all things to the spiritual life.  -------- Referenced in the recording, the text offered to the group from Fr. John (Ivan) Chirovsky by way of chat during the group is copied below:  Generally speaking, there is the western Christian definition, for example CCC 1773, where “passion” is a morally neutral concept. In reading St Theophan we need to remember his background wherein there is Eastern Christian definition, for example COP 795, where “passion” is always a vice, one of the capital sins - something that is cancerous and death bearing to the spiritual life. St John Climacus was of the opinion that each of the passions was originally something that God made as good and our sin perverted its purpose. Anger was given that we may hate the evil one and sin, but we use it to hate one another. St. John of the Ladder was of the opinion that only akedia had no good origin with God. COP is Christ Our Pascha the official catechism of the Ukrainian Greco-Catholic Church. In the East, all sin is missing the mark, and so death-bearing, we do not distinguish between mortal and venial sins. The link to the English version of COP is available for reading online on the St Josaphat Eparchy's web site. You can also purchase it there. In the East we also distinguish stages from getting from a thought to a passion. Search the internet for “The Struggle With Passions”, by I.M. Kontzevich. COP has a simplified version in paragraphs 790 and following. These stages of temptation are provocation, conjunction, joining, struggle, habit and finally passion. Technically, sin is born somewhere between conjunction and joining. Here is a short summary of Kontzevich's description: In “The Struggle With Passions”, by I.M. Kontzevich,Also COP, 790, we read: 1. PROVOCATION (SUGGESTION) прилог, приложитиCOP, 791By impression, memory or imagination a thought, if it is not invited consciously and voluntarily, and if a person is not negligent about it, presents itself to us. This is the touchstone for testing our will, to see whether it will be inclined towards virtue or vice. It is in this choice that the free will manifests itself. 2. CONJUNCTION (sochetanie-поєднання) and 3. JOINING (slozhenie-складання) In COP, 792…2 and 3 are called (internal conversation)In short, the thought is conjoined to the feeling and they in turn are joined to the will.The thought produces a feeling. This determines whether the thought stays or leaves. If our feelings do not “hate” the thought but “like” the thought, the thought then enters into our consciousness. We begin paying attention to it. We begin delighting in it. AT THIS POINT there is a conjunction-поєднання between the thought and me. But sin does not yet exist. In order to cut off the sequence of notions, to remove it from my consciousness, and to terminate the feeling of delight, I need to distract my attention. I must actively and firmly resolve to rebut the images of sin assailing me and not return to them again. But, if I become inclined to act upon what the thought tells me and to get the satisfaction of partaking of it, then the equilibrium of my spiritual life is DESTROYED. My willpower is now cooperating with the thought. This is called: JOINING-складання. “This state is already "approaching the act of sin and is akin to it" (St. Ephraim the Syrian). There comes the willful resolve to attain the realization of the object of the passionate thought by all means available to man. In principle, the decision has already been made to satisfy the passion. Sin has already been committed in intention. It now remains to satisfy the sinful desire, turning it into a concrete act.”  4. STRUGGLE Christ our Pascha: 793: “A thought that has penetrated the heart through conversation is difficult to dismiss. A person cannot be rid of it without struggle and effort. The Word of God and prayer assure victory in this battle” Kontzevich: “Sometimes, however, before man's final decision to proceed to this last moment, or even after such a decision, he experiences a struggle between the sinful desire and the opposite inclination of his nature”.  5. HABIT- звичка, (Assent-згода, зволення)Christ our Pascha: 794: “acceptance of an evil thought, which is equivalent to defeat in battle. By making an evil thought one's own and deciding to make it a reality, a person has already sinned, even if the evil intention is not [sic: be] acted upon.”Kontzevich: there is still “an unstable vacillation of the will between opposing inclinations” and “a sinful inclination has not yet deeply penetrated man's nature and become a constant feature of his character, a familiar element of his disposition, when his mind is constantly preoccupied with the object of the passionate urge, when the passion itself has not yet been completely formed.”  6. CAPTIVITY (Passion-пристрасть) Christ our Pascha: 795: “The final stage is the actual passion. This is a state of captivity that results from sinful activity. A person given over to passion experiences a constant inclination towards evil. The inclination can become so powerful that a person loses the strength to resist, becomes addicted to evil, and a slave to passion.”Kontzevich: “It is no longer the will that rules over sinful inclinations, but the latter rule over the will, forcibly and wholly enticing the soul, compelling its entire rational and active energy to concentrate on the object of passion. This state is called captivity (plenenie-полон). This is the moment of the complete development of a passion, of the fully established state of the soul, which now manifests all of its energy to the utmost.”

Reflections on St John Climacus and the Monk who never judged anyone in his life.

On this Sunday of St John Climacus, we bring you the daily Scripture reading from the Gospel of Mark and the Saints for 29 March. We also reflect on St John Climacus on prayer with Fr Dimitri Kokkinos, Parish Priest at St Ioannis Greek Orthodox Church, Parramatta.

The great spiritual master who lived on Mt. Sinai, St John Climacus, will take us higher and higher on his Ladder of Divine Ascent. The first two rungs of the ladder will be renunciation and obedience.

Reflections on St John Climacus

An explanation of the the Icon of the Ladder of Divine Ascent.

Homily for the Sunday of St John Climacus given by Archimandrite Joseph M. Stanichar, Cathedra of the Holy Resurrection and Shrine of Our Lady Help of Mothers, March 31. 2019 Visit us at: http://duchovnydom.com/ https://www.facebook.com/DuchovnyDomMonastery/

This week we read the epistle through the lenses of St. John Chrysostom, St. John Climacus, the book of Genesis and Isaiah's portrait of the Suffering Servant. Here we are given the hope to continue following our great forerunner Jesus. The gospel reading adds to this the importance of faith, prayer and fasting, as we set our faces towards the cross.

This week we read the epistle through the lenses of St. John Chrysostom, St. John Climacus, the book of Genesis and Isaiah's portrait of the Suffering Servant. Here we are given the hope to continue following our great forerunner Jesus. The gospel reading adds to this the importance of faith, prayer and fasting, as we set our faces towards the cross.

Homily on the Fourth Sunday of Great Lent, Archimandrite Joseph M. Stanichar, Cathedra of the Holy Resurrection and Shrine for Our Lady Help of Mothers, March 11, 2018 Visit us at: http://duchovnydom.com/ https://www.facebook.com/DuchovnyDomMonastery/

This Sunday Fr Deacon Ted Brinegar weaves together themes from the Ladder by St John Climacus, the Annunciation, and the previous Sundays in Lent to bring a powerful message about our lenten journey.

The epistle for St John Climacus, from Ephesians 5:9-19, is intended to describe the things the holy do and the attainments they accomplish, and in the context of the Great Fast, it is also a superb summation of the purpose of Great Lent, and the difference between a Saint and a regular person. Since all Saints have common features, somehow, stories about St. Nectarios of Aegina get worked into the exegesis of the selection, and also advice about how to live circumspectly, in our modern world, which is very hostile to quietness and reflection.

April 10, 2016 Sunday of St. John Climacus: Epistle: St. Paul’s Letter to the Hebrews 6:13-20; Gospel: Mark 9:17-31 Music: http://www.bensound.com

This week we read the epistle through the lenses of St. John Chrysostom, St. John Climacus, the book of Genesis and Isaiah's portrait of the Suffering Servant. Here we are given the hope to continue following our great forerunner Jesus. The gospel reading adds to this the importance of faith, prayer and fasting, as we set our faces towards the cross.

Mourning. There is good news for us who pray poorly! We must merely pray as well as we know how to. God will hear inarticulate prayer. We discuss the teaching of St John Climacus on this subject in under four minutes: "I have seen shameless petitioners and beggars with clever words soon incline even the hearts of kings to compassion. And I have seen men poor and needy in virtue, with words not clever but rather humble, vague and stumbling, call shamelessly and persistently from the depths of a desperate heart upon the Heavenly King and by their violence force His inviolable nature and compassion."

"I have seen impure souls raving madly about physical love; but making their experience of such love a reason for repentance, they transferred the same love to the Lord; and, overcoming all fear, they spurred themselves insatiably on to the love of God." Using the energy of lust to love God and conquer lust. A discussion about shifting the paradigm. Very few who have lust struggle against it effectively. St John Climacus offers us another way. Will you try it?