In the Eastern Church, spirituality is lived dogma. That is why even in the midst of discussions that divide opponents we experience a spontaneous transition to personal attitudes closer to what we may call a devotion common to all Christians. Strictly speaking one should not pray to Christ but through Christ, as Origen warned us.

It comes as no surprise that Christians love Christ. But how? Ancient liturgies praised him, thanked him, worshipped and implored him. Tenderness and intimacy began to be emphasized only with some reservations in the early days: by the martyrs, by pilgrims to Jerusalem, in Syriac religious poetry. Yet even the Byzantines have An Office of the Most Sweet Jesus which antedates the Jubilus attributed to St. Bernard.

From the entire tradition, it is good that we quote at least one anonymous writer included in the Philokalia, who greatly praised the excellence of the famous Jesus Prayer.

This is the doctrine that has been handed down to us by our inspired Fathers. The whole effort of their lives was to fill themselves with the sweetness of Jesus. Their whole hunger was for Jesus. This is what filled them with indescribable spiritual joy. By calling on the sweet name of Jesus they received special charisms and were elevated above the cares of the flesh and of the world.

There are two paths which can lead to a tender love for the Savior: the sweetness of God because he is God; and his human amiability, because no man has ever spoken as did he. These two paths ultimately merge, for Christ is a single divine-human person.

It is our love of Jesus that allows us to join ourselves to Him in worshipping the Father in the Spirit. In worshipping the Father we, of course worship Christ and the Spirit. The complexity of the Trinity can be daunting. You will note that every prayer in our services ends with a doxology to Father, Son and Spirit. The Son taught us how to pray, saying, Our Father Who art in heaven