The Ecstasy of Saint Teresa-Baroque Sculpture-Rome

Last week, we introduced Baroque music and its use of the Doctrine of Affections (DOA), which spread musically from opera, to J.S. Bach’s Saint Matthew Passion (SMP), and is even heard quite a bit in contemporary music. Before continuing onward, it would be good to briefly explain in more detail how composers have used the DOA for years.

The idea of the Doctrine of Affections, is actually quite simple in its explanation. It is the use of musical ideas to represent, encourage, and convey emotional expression. For example, and especially as it was in the Baroque, a piece in a major key usually is interpreted as joyous, and one in a minor key is typically interpreted as sad. A descending bass line (one of the most common) has a type of ominous, or dooming quality. Composers used, and continue to use, ideas like this in order to affect the emotions in the style of the ancient Greeks, which was to use the emotions as a way to stir the soul. I talked last week about Bach’s SMP and this concept of overcoming the emotions to call the soul to repentance. This is the kernel of what both parts of this post is all about.

As we know, Orthodox theology works very differently than the rest of the Western world. We fast, pray, and have more church services than any other Christian faith. The theology can also be largely contrarian to popular Christian doctrine. Let me explain:

The Orthodox view of spiritual enlightenment has very little to do with the emotions. Emotions do not, or should not, control us or our actions, but our soul does. Our soul, in communion with God through prayer, fasting, and the sacramental life of the church works with our mind, senses, and maybe then our emotions. To put it briefly, the soul informs the emotions, not the other way around. When we lose a loved one, our earthly emotions mourn and weep. This is natural as one of the great things about being human. However, in this case, our soul should be joyful. It is supposed to recognize that through God’s grace, that person has passed from this world into the next into forever communion with God. So, in this respect, our emotions and our soul’s purpose can seem diametrically opposed.

This will indeed be a three-part series.

To understand Western art music and its place in our Orthodox spiritual lives, we need not look further than Bach’s SMP. Why? It is a pillar of the Western art music tradition, it was spiritual in nature, and every composer (hopefully) of western music in the Orthodox Church has studied Bach at length. That being said, I have a very important question to ask: If we leave out the fact that Bach was Lutheran, ignore that his SMP was composed for Lutherans (primarily), and look at the heart of Bach’s work, is Bach’s Saint Matthew’s Passion Orthodox?

Tune in next week to find the answer and to find how the hymnology of Byzantine music ties it all together.

Thank you again for reading! As always, you can find me on facebook (please message me and let me know you found me here), twitter, or by email at david@ecclesiasticalconsulting.com

Witness of the Paralytic

I have been blessed by God on several occasions during my Priesthood, to have been able to lead a group to participate in the wonderful short-term mission program known as Project Mexico (for more information – www.projectmexico.org).  This opportunity allows its participants to pay for the privilege of building a house (by hand), and giving it (free of charge) to a family in desperate need of a stable living environment.  I guarantee that if you ask any one of the thousands of Orthodox Christians who have participated in this program over the years, every single one of them will tell you, that despite their own personal sacrifices of time, talent, and treasure, that they received far more than they gave through that experience.  Is this unusual in terms of relationships or transactions in the world?  Is it wrong to benefit from either?

This Sunday in the Orthodox Church, we commemorate Christ’s healing of the Paralytic by the Sheep Gate Pool in Jerusalem (John 5:1-15).  Like all of our Lord’s miracles, the recipient received a great deal; in this case, not only physical healing, but forgiveness of sins and newness of life.  It was Jesus who initiated the relationship by asking the man if he wanted to be healed.  The Paralytic’s telling response was that he had no one to help him.  Apparently, everyone surrounding this poor soul failed to see the direct personal benefit to be gained by helping this man – an observation not lost on the Lord of Creation.  God created us to be in relationship, with both Him and each other.  He has further designed these relationships to be mutually beneficial.

The greatest example of this type of Mutually Beneficial Relationship is our Orthodox understanding of Christian Stewardship.  The primary expression of Stewardship is the Eucharist.  God initiates the relationship, not only through our own creation, but by providing us with wheat and grapes in order to sustain us.  We in turn expend our time, talent, and treasure (as only human beings can) by transforming these raw materials into bread and wine; a portion of which, we dedicate (sacrifice) back to God in thanksgiving.  He then receives our offerings through our Stewardship of the Divine Liturgy (3 T’s once again), consecrates them through the Holy Spirit, and returns them to us as the Body and Blood of our Lord, God, and Savior Jesus Christ.  By receiving the Eucharist, we are transformed through this Faith Relationship.  A Mutually Beneficial, Spiritual Transaction takes place, where we certainly feel (and understand) that we have truly received more than we could ever have offered.  This is the basis of all Stewardship, and all relationships.

This Fundamental Principal of Christ-Centered, Mutually Beneficial Relationships is the foundation of not only our Philosophy, but also our Strategy at Ecclesiastical Consulting.  I am pleased to announce that through the blessings of His Eminence Metropolitan Iakovos of Chicago, and His Grace Bishop Demetrios of Mokissos, as well as the Board of Directors, that Ecclesiastical Consulting has entered into a Development Relationship with the Saint Iakovos Retreat Center (http://chicago.goarch.org/retreat-center).  I am extremely excited about this emerging opportunity, because I believe that it represents a new development paradigm within the Orthodox Church – one where the mutually beneficial effects of the relationships created, are extended across the broadest possible spectrum.  I look forward to developing these Christ-Centered Relationships with both the Clergy and Laity of all 59 Parishes in the Metropolis of Chicago, so that God will not only be glorified, but the ripple-effect will be felt throughout the Church for generations to come.  That’s My Two Cents!

I am still reeling from the effects of my oral exit examinations in which literally any category about Western music was fair game from the year 500 to present day. Needless to say, I was studying a lot!

However, by brushing up on (or should I say, studying my butt off) music history, I was reencountered by some of the qualities of music that I don’t talk about all that much here. Also, my chaotic stretch of absence was Holy week and the Resurrection, in which I combined studying for ten hours a day and chanting three+(+) hours a night, which stirred up quite a bit in my musical being.  My thoughts have been whirling around, and now I feel I can finally write them down.

This may very well be a two-part series.

Baroque Music and its Orthodox Adoption is not about a specific adoption of the styles of Baroque composers from 1600-1750 by the Orthodox church, but the adoption of the Baroque aesthetic that concerns me. So, what is Baroque music? Why on Earth am I comparing that to Orthodox music, whose liturgies predate staff notation? I also ask, is there something wrong with Orthodox music being angelic?

Most people in the world are greatly unfamiliar with the history of music.  This is not inherently a problem, since most of the general public does not know much beyond the term “classical.” However, like most histories, it informs us about who we are.

Simply put, Baroque music starts in roughly 1600 AD because that was the time where true opera, out of Italy from a group of musicians, philosophers, and poets named the Florentine Camerata (FC), was born. Why is this important? Well, the FC dedicated itself to creating art in a way that would palpitate the senses just as the ancient Greeks wrote about in their musical dramas. This way of thinking and its largest contribution (opera), led to the development of the Doctrine of the Affections. This idea developed but was in full-fledged use by the late-Baroque. This “doctrine” is the crux of today’s post and deserves our investigation.

The Doctrine of the Affections is an idea that has been around since the ancient Greeks, and still prevails today in Western art music and even sacred music. The simplest definition I can produce is that musical ideas, in their infinite amount of variation, are implemented to overcome the person (meaning the Ego or Id). In this case, a bassline, or chord, or instrument, or a million other musical elements can cause tears to well up if they are crafted by the brilliance of a composer. It is this very idea that J. S. Bach’s tremendous work St. Matthew’s Passion was composed. The audience (church member) would attend this performance and be so overwhelmed by the emotions and affections that they would repent and turn towards salvation.

Bach’s “ Passion” is without question, one of the most amazing pieces of art that exists. It can even bend the emotions of the staunch atheist.

It is also not Orthodox. The text from the Bible assuredly is orthodox (!) but it is not the text that compels me to write this article. It is how the music, it’s goal of satisfying the doctrine of the affections, and this troublesome slope of the Western art tradition infiltration, that brings us to next week’s post.

Christ is Risen!  Truly He is Risen!

This sacred proclamation is the refrain that currently resounds throughout the Orthodox world, in a myriad of different languages, accompanied by the beautiful and vibrant melody of our ancient Paschal hymn:

“Christ is risen from the dead, trampling down death by death, and to those in the tombs, bestowing life!”

As devout Orthodox Christians, our Paschal experience has served to resurrect our deep-seeded passion for not only our Lord and Savior Jesus Christ, but for the salvific effects His sacred actions have on each one of us.  We have been resurrected along with Christ and given new life!  The question is, what are we going to choose to do with our rekindled enthusiasm for our Faith?

What we don’t want to do is devolve into a Pharisaical triumphalism.  Many “committed” Orthodox Christians secretly despise the fact that so many “nominal” Orthodox show up just for Pascha, while some display their hostility openly.  These regular Church goers look forward to the Feast’s conclusion so that things can “get back to normal.”  Get back to normal?  We just spent 10 weeks (20% of our Liturgical Year) breaking free from the “normal,” so we could have this “Resurrectional Experience!”

One of the greatest and most profound images from our Paschal experience is the darkened Church suddenly ablaze in light, as the “Holy Fire” is transmitted from person to person.  Everyone, regardless of circumstance, receives the flame of Christ and shares the brightness of their light with those around them.  Many of the faithful take great care in transporting the flame they have received to their homes.  The question is, then what?  What happens to the Light of Christ once it is removed from the Church?

The Church provides the answers to these perpetual questions in the person of Thomas, depicted in the Gospel readings for both Agape Vespers and the Sunday after Pascha.  Many would reduce this pericope to Thomas’ stubborn refusal to believe his brother Apostles, which is then used by Christ to proclaim the truth of His Resurrection.  I would urge us all to walk a sabbath’s journey in Thomas’ sandals, and we might just come up with more than sore feet.

It was not a lack of faith, profound doubt, or even mere skepticism that Thomas exhibited.  It was a deep-seeded desire to have a personal encounter with the Risen Lord!  It is this same desire that resides in all of us, planted at our Baptism, enlivened at our Chrismation, nurtured through the Eucharist, and rekindled at Pascha.  Thomas wanted to touch Christ, to be in His presence, to hold on to his Resurrected Lord, and we (whether regular or nominal) want the same thing some 20 centuries later.

How do we get that Thomas Experience?  By responding to the invitation of our Lord to reach out and touch Him; to handle Him and see; to not be faithless but believing.  In short, to invest ourselves in our sacred relationship with Jesus Christ.  As we draw from, and build upon our personal and shared Paschal experiences, we will then be able to become Stewards of His Glorious Resurrection.  Then we will be able to proclaim with ever more fervor and conviction:

“Truly the Lord is Risen!”

That’s My Two Cents!

Flickering Reflection of Faith

When I was a kid growing up in the Greek Orthodox Church, I always looked forward with great anticipation to the Feast of Pascha (or Easter as everyone else seemed to call it).  I didn’t eagerly await this communal celebration for all the reasons you might think.  It wasn’t the candy-filled baskets, left by the “American” Easter Bunny, who hit us Orthodox kids up a week late (where had he been, Aruba?).  It wasn’t the making, or even the finding of Easter Eggs (sorry mom about that one we missed!).  It wasn’t even the lamb on the spit (that looked suspiciously like the neighbors’ greyhound) in Kalomas’ garage Sunday afternoon.  And I certainly didn’t have an appreciation for what this feast truly means at that age.  So what was it that I so looked forward to?

It was the Candles!  We, as Orthodox kids, got to play with fire!  In Church!  That was awesome for a youngster who was constantly being warned about the dangers of playing with matches by an over-sized bear in a forest ranger hat.  This was infinitely better!  There was even a cool game that our parents allowed us to play, whereby we would try to keep our candles lit until we got home (open flames in the car!).  Of course, being boys, we put our own twist on this challenge, and continually tried to blow each other’s candle out (mom…)!  It was a magical time that impressed upon this kid, who would later become a Priest, the power of symbols.

In my mind, there is no greater symbol surrounding Great Week and Pascha (except for perhaps the Cross), that more powerfully symbolizes the essence of our relationship with the Risen Lord, than holding a lit candle.  The image of a completely darkened Church packed with faithful just after midnight; the Priest coming forth from the Altar with the Holy Fire chanting the Sacred Hymn “Come Receive the Light”; and moments later the entire world is illumined with the radiant Love of God, emanating from a thousand points of light.  I just can’t wait!

Yet, I fear that we have taken this image for granted.  Not on Pascha (when even the most nominal of Orthodox Christians fan the flames of faith), but on a regular, weekly basis.  Every Sunday we assemble together to celebrate the Resurrection of Christ, and the very first thing we do is light a candle.  The question is, what does this action mean to us?  Of course, I as a Priest and Ecclesiastical Economist, see it as a reflection of our Stewardship (and I’m not talking about the dollar you toss in the tray and wished somehow counted toward your commitment).  The lighting of the candle symbolizes our caring for the flame of Christ in our hearts, the very illumination of our souls.  We don’t walk into Church on a Sunday and flip on a light switch (except for perhaps the Priest who is the first one in the door).  The image reminds us of our constant and consistent need to care for what we have received.

Unfortunately, most of our Stewardship (Time, Talent, and Treasure) has been relegated to a once-a-year obligation (much like Pascha for many), instead of being seen as the daily necessity it is; much like fire was for our ancestors.  This year, as we proclaim that “Christ is Risen from the Dead,” let us strive to keep the light of His Ever-Presence a reality, both in our hearts, and in our homes.  To paraphrase Smokey (if he were an Orthodox bear) – “Only you…can keep the flame of Christ alive and burning bright, not only for yourselves, but for future generations!”  Kalo Pascha, kai Kali Anastasi!  That’s My Two Cents!

Counting the Cost?

As the period of Great Lent draws to a close, and we prepare to enter into Holy Week (the final stage of the Triodion), we are called by the Church to take stock in our journey thus far.  Too often we rush headlong into the Passion of Christ, which we see as the light at the end of a very long tunnel, without truly taking measure of where we have been, and what (if anything) we have accomplished.  The reason is that many of us see this period as just the cost of being an Orthodox Christian, rather than an investment opportunity in our spiritual lives.  What’s the difference?

Cost denotes that one must necessarily lose, suffer, or sacrifice something of value in an exchange for something else.  Investment on the other hand, implies a continual commitment with the expectation of positive results, far beyond the value of the initial contribution.  As Orthodox Christians, we understand that it is Christ Who has already paid the cost for our salvation, through His suffering and sacrifice on the Cross.  We are called to invest our lives in Christ through the Church, so that we may receive the reward of salvation, for which we could never have even hoped to pay for ourselves.

As Stewards of God’s Grace, we are responsible for investing the Time, Talent, and Treasure that the Lord has entrusted to our care.  Great Lent serves as a perpetual reminder that we are called to employ these blessings in the opportunities of Prayer, Fasting, and Almsgiving, as disciplined investors.  These sound spiritual investments are then multiplied by God, not only in our own lives, but in the lives of our families; our communities; our Parishes; and throughout the Church (both temporal and eternal).  As we take stock in our Spiritual Portfolio, following this round of intense capital investment (that is, Great Lent), let us make adjustments to our investment strategy that will bring us the greatest dividends.  Invest your lives in Jesus Christ – it’s the only sure thing!  Kalo Pascha kai Kali Anastasi!  That’s My Two Cents!

Now For Something Completely Different…

Due to the Feast of the Annunciation of the Theotokos falling on the Fourth Sunday of Great and Holy Lent, the commemoration of Saint John Climacus and his seminal work The Ladder of Divine Ascent was, shall we say, somewhat subdued.  Saint John’s fixed calendar Feast Day falls this Friday (March 30th), which happens also to be the Fifth Friday of Great Lent, when we celebrate the Akathist Hymn.  In order for this important component of our Lenten experience to not pass almost completely unnoticed, I offer the following adaptation: one sentence for each Step of the Ladder that can teach us all how to be a better Orthodox Christian Steward.  Enjoy!

Watch Your Step

1) Renunciation – Saint John begins building this spiritual image with the very foundation of Orthodox Stewardship; the fact that as Christians, we belong to God’s Kingdom, and this world is just a foreshadowing of our permanent residence.

2) Detachment – He continues to build on this foundation by reminding us that all material things will pass through our hands to someone else at our death, so attachment to worldly goods is surely folly.

3) Exile – As exiles from the Kingdom of God living in the world, we are to send our wealth back to our homeland, storing up our treasures for the day of our return, so that we may live out our eternal lives in blessedness.

4) Obedience – God makes it simple, if only we will listen and do as He instructs; listen to Scripture; listen to the Church; listen to your Spiritual Father (it’s really that easy).

5) Repentance – As Orthodox Christians we know that this means more than just saying we are sorry, but making an about-face; so turn away from those bad Stewardship decisions and make better (positive) Stewardship choices.

6) Remembrance of Death - Considering the fact that I have never seen a U-Haul trailer behind a hearse, we ought to remember that death is the great equalizer, and plan our Stewardship accordingly.

7) Mourning – We ought to mourn NOT the “loss” of material wealth, but the LOST opportunities to do real and lasting good through solid Stewardship practices.

Meekness – “Submissive Humility” is the proper Orthodox attitude toward what God chooses to bless us with in terms of both financial, and Stewardship opportunities within our lives.

9) Remembrance of Wrongs – There is perhaps no greater obstacle to doing the right things than remembrance of wrongs; let them go, and free yourself to be the Steward you were meant to be.

10) Slander – We have a Stewardship responsibility over our mouth, as like other things, it can be used for good or bad (keep it positive +).

11) Silence – Proper Stewardship of our Time requires that we spend some of it listening to God.

12) Lying – The deception of others, or ourselves (which is even more destructive), may cause us to fall off the Stewardship Ladder, so be extremely careful on this step.

13) Despondency – God not only trusts us, but has entrusted us with a great deal, so never let yourself get down (you are loved).

14) Mistrust the Stomach – Watch your consumption of all things material (not just food).

15) Chastity – Stay pure in your dedicated Stewardship (Time, Talent, and Treasure).

16) Love of Money – Remember, money is a tool; don’t let it become an idol.

17) Non-Possessiveness – Everything belongs to God, period.

18) Insensibility – Don’t let your emotions get in the way of making good Stewardship decisions.

19) Sleep – Necessity or indulgence; be conscious about your Time.

20) Vigil – Remember, you could be called to make an account of your earthly Stewardship at any time; always be ready.

21) Cowardice – It takes real courage to live an Authentic Stewardship lifestyle; don’t shrink back from the challenge.

22) Vainglory – No matter how much you give, or how much you do; you are still Christ’s servant, and to Him belongs the glory.

23) Pride – Be careful that you don’t slip on this most slippery step (greased by the Devil himself); remembering who you are, and why we do what we do.

24) Simplicity – A major key to enjoying your Stewardship journey.

25) Humility – God is first, you are second, I am last.

26) Discernment – One of the most difficult steps, especially when it comes to Stewardship, but you haven’t come this far to shrink back now, so wrestle with yourself, and you will find that the rewards are well worth the effort.

27) Stillness – Simply allow God to act in your life (the best kind of Stewardship).

28) Prayer – The BEST use of your Time.

29) Dispassion – Let nothing stand in your way.

30) Love – Do all things out of love for God and one another, and you will never go wrong.

That’s My Two Cents!

Financial Independence of the Faith

With all the news and rumors of change going on in the world right now (Peyton, Tebow, Spring Training Lineups, Priest Transfers, etc.), I wonder how many Orthodox Christians are really paying attention to the change that takes place this year regarding our “normal” Lenten Services?  What change, you say?  The fact that the Feast of the Annunciation (aka Greek Independence Day) falls on a Sunday this year changes the entire character and focus of the weekend.  If this Great Feast happened to fall on a weekday (which it normally does), it would still be a big deal.  It is, after all, the only Feast (when it falls on a weekday during Great Lent) that the Church permits the celebration of a full Divine Liturgy.  This year however, since it falls on a Sunday, it actually takes over the whole weekend.  The commemoration of Saint John Climacus and the Ladder of Divine Ascent (our usual clean-up hitter) is suppressed almost entirely, to make room for this magnificent celebration of salvation.  The beauty of this situation is that it deserves the spotlight!

The main thrust of the Annunciation is that none of this (meaning Great Lent, Holy Week and Pascha, or any Feast for that matter) would be possible without what we celebrate this Sunday.  The decisions and actions of a pious young Jewish girl some two millenia ago, to accept the Will of God and shoulder the burden of mankind’s salvation, allow us as 21st century Orthodox Christians to do what we do!  In more ways than one, it goes to the very essence of who we are and what we are all about.  The Virgin Mary’s willful obedience has freed us from the previous limitations of our human existence, and opened up the possibility of new life in communion with God.  “Free at last, free at last”…

It was this very understanding of the innate nature of freedom given to the human person by God Himself, that led our ancestors (speaking as a proud ethnic Greek from Messenia in the Peloponnese) to declare their independence from Ottoman Turkish rule and Islamic subjugation after almost 400 years.  Coincidence that a Bishop of the Church (Germanos of Patras) blesses the fledgling rebel effort for self-determination on March 25th, 1821 (the Feast of the Annunciation)?  I think not!  Regardless of your feelings about Greek Independence (and if you ask two Greeks, you’ll get three opinions!), the two celebrations have become intimately linked (and for good reason).  The expression of freedom, spiritually, politically, and economically, lies at the very core of the Orthodox person, regardless of ethnic jurisdiction.  It is what led our ancestors from around the world to not only come to this country, but help make it the great nation that it is today.  “I have a dream”…

The question in my mind is, are we as modern Orthodox Christians living in America, really attuned to the dual message of freedom that our Sacred Church offers us this weekend?  Sure, we will have celebratory fish dinners (allowed on this Feast), and in the larger cities even parades commemorating the day, but what are we really doing with this great gift that has been entrusted to us?  Many Orthodox Christians (particularly Greeks), have done extremely well financially in this beloved nation of ours, yet our Churches (ministries specifically) are constantly being subjugated to budget cuts due to insufficient giving.  We have the freedom to Worship, the freedom to vote for our political leaders, and the freedom to make as much money as your ingenuity and entrepreneurial spirit will allow in this country.  Yet, where is the financial freedom for the Church?  When are we going to provide the resources to really make the kind of spiritual impact on this nation that the Gospel demands, and that Christ deserves?

The answer of course lies in this weekend’s Feast.  When we decide to imitate the obedience to God’s Will in our own Stewardship, that the Theotokos exemplified; when we decide to emulate the drive for self-determination as a Church (instead of mere survival), that our ancestors personified; when we decide to make our Orthodox Heritage and Tradition truly our own, taking advantage of the opportunities currently available to us in our present circumstances, as I have identified; when we decide…

A Blessed Feast of the Annunciation, and a Happy Greek Independence Day to all!  That’s My Two Cents!

Nerdiness can save your choir, or at least improve it. A group is never perfect, but like the soul, perfection is the goal. Some of the ensuing reality check may sting a bit, but it is for our own good. Let’s get nerdy.

To be completely frank, Orthodox musical groups in America are way behind the rest of the country in musical excellence.  It is not uncommon for an Orthodox church in a large city to have maybe two chanters, with usually one only knowing some of what is going on, and a choir that may be good by our standards, but still cannot sing in tune with an organ. We all know that any traditional american gospel church’s music for example, in a city of equal size, would blow away any Orthodox group in almost all musical categories. I mean, those groups (as are many denominations like them) are by tradition, musically incredible!

You may think that I am painting with a broad brush, and maybe I am. But am I wrong? Of course we purposely do not sing the full dynamic range (in order to keep contrition and focus front and center), or have instruments, or other “advantages” that other churches have. Yet, the reason we are musically so behind has nothing to do with that. The solution is both simple and difficult. Simple is never easy.

Choir directors, chanters, and priests must create a culture of music at their church. The culture is not simply built off of numbers, but off of nerdiness.  Yes that’s right, nerdiness.  Being nerdy means you self-propel yourself and are deeply attached. Gospel choirs do not improve or sound amazing by magic; they have members that practice, listen to, and rehearse this music often. There is no other way. You must create a culture that listens and imitates professional recordings, that practices at home and becomes self-motivated, and of course, you must have regular rehearsals. Great musical groups, secular or sacred, always have a high nerdiness factor.

There is plenty to get nerdy about in the Orthodox church. Its uniqueness and depth provide even the most committed plenty to concentrate and improve on. I am challenged usually daily to improve my art.

Church musicians, it’s time to get down and nerdy.

Wow! The last few weeks have been killer busy because of my final Master’s recital. Now that I can take a quick breather, I’m posting finally! Next week, I’ll be posting on Tuesday as usual.

My message for today is simple. Throughout Lent, we concentrate on fasting, prayer, and more services, but can we use these same  elements in our musical life?  Absolutely!

We all know that there is spiritual power in prayers, such as the Jesus prayer, and there is in music. Use the same repetitive power in musical prayer. Try taking something that you listen to out, and put something Orthodox in. There are many options and everyone is different in their listening habits, but I’ll share some things that have worked for me so far. Maybe they’ll help you.

Since I am dedicated to Western secular music in my career, I just can’t eliminate non-Chrsitian music from my life. I tried this once, but it becomes counter-productive as listening is a musician’s greatest skill. So I decided to eliminate sports talk radio from my audio diet. This has worked well for me, but maybe you do not listen to much music. Maybe take out something else you listen to on the way to work, or listen to Orthodox music on the way home from work and listen to whatever you normally do in the morning.

Listening to one album of music is also great, as memorizing and repeating hymns can guide the soul. Imagine if you had “Behold the Bridegroom” stuck in your head instead of something by LMFAO or some egregious artist like that.

As Saint Basil wrote, ”

For prayer and psalmody,as for many other things, every time is suitable; so that we praise Goid with psalms and hymns and spiritual songs, while we move our hands in work, chanting with our tongue if this is possible and conducive to, the edification of the faith, but if not, then in the heart.”