Jesus Prayer

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Christogram with the Jesus Prayer in Romanian: Doamne Iisuse Hristoase, Fiul lui Dumnezeu, miluieste-ma pe mine pacatosul
("Lord Jesus Christ, Son of God, have mercy on me, the sinner") Christogram with Jesus Prayer in Romanian.jpg
Christogram with the Jesus Prayer in Romanian: Doamne Iisuse Hristoase, Fiul lui Dumnezeu, miluieşte-mă pe mine păcătosul ("Lord Jesus Christ, Son of God, have mercy on me, the sinner")

The Jesus Prayer, [lower-alpha 1] also known as The Prayer, [lower-alpha 2] is a short formulaic prayer esteemed and advocated especially within the Eastern churches: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." [3] The prayer has been widely taught and discussed throughout the history of the Orthodox Church. The ancient and original form did not include the words "a sinner", which were added later. [4] [5] It is often repeated continually as a part of personal ascetic practice, its use being an integral part of the eremitic tradition of prayer known as Hesychasm. [lower-alpha 3] The prayer is particularly esteemed by the spiritual fathers of this tradition (see Philokalia ) as a method of cleaning and opening up the mind and after this the heart (kardia) and bringing about firstly the Prayer of the Mind or more correctly the Noetic Prayer (Νοερά Προσευχή) and after this the Prayer of the Heart (Καρδιακή Προσευχή). The Prayer of the Heart is considered to be the Unceasing Prayer that the Apostle Paul advocates in the New Testament. [lower-alpha 4] Theophan the Recluse regarded the Jesus Prayer stronger than all other prayers by virtue of the power of the Holy Name of Jesus. [4]

Its tradition, on historical grounds, also belongs to the Eastern Catholics. [6] [7] But while there have been a number of Latin Catholic texts on the Jesus Prayer, [lower-alpha 5] its practice has never achieved the same popularity in Western Christianity as in Eastern Christianity, although it can be said on the Anglican rosary. [lower-alpha 6] As distinct from the prayer itself, the Eastern Orthodox theology of the Jesus Prayer enunciated in the 14th century by Gregory Palamas was generally rejected by Latin Catholic theologians until the 20th century, but Pope John Paul II called Gregory Palamas a saint, [11] cited him as a great writer, [12] and an authority on theology [13] [14] [15] and spoke, without mentioning Palamas, with appreciation of the intent by the "Eastern theology" and its "spiritual method" "of prayer" called "hesychasm", "to emphasize the concrete possibility that man is given to unite himself with the Triune God in the intimacy of his heart, in that deep union of grace which Eastern theology likes to describe with the particularly powerful term of 'theosis', 'divinization'". [16] In the Jesus Prayer can be seen the Eastern counterpart of the rosary, which has developed to hold a similar place in the Christian West. [17]


The prayer's origin is most likely the Egyptian desert, which was settled by the monastic Desert Fathers and Desert Mothers in the 5th century. [18]

A formula similar to the standard form of the Jesus Prayer is found in a letter attributed to John Chrysostom, who died in AD 407. This "Letter to an Abbot" speaks of "Lord Jesus Christ, son of God, have mercy" and "Lord Jesus Christ, son of God, have mercy on us" being used as ceaseless prayer. [19] However, some consider this letter dubious or spurious and attribute it to an unknown writer of unknown date. [20]

What may be the earliest explicit reference to the Jesus Prayer in a form that is similar to that used today is in Discourse on Abba Philimon from the Philokalia . Philimon lived around AD 600. [21] The version cited by Philimon is, "Lord Jesus Christ, Son of God, have mercy upon me," which is apparently the earliest source to cite this standard version. [22] While the prayer itself was in use by that time, John S. Romanides writes that "We are still searching the Fathers for the term 'Jesus prayer'." [1]

A similar idea is recommended in the Ladder of Divine Ascent of John Climacus (circa 523–606), who recommends the regular practice of a monologistos, or one-worded "Jesus Prayer". [5] The use of the Jesus Prayer according to the tradition of the Philokalia is the subject of the 19th century anonymous Russian spiritual classic The Way of a Pilgrim , also in the original form, without the addition of the words "a sinner". [23]

Though the Jesus Prayer has been practiced through the centuries as part of the Eastern tradition, in the 20th century, it also began to be used in some Western churches, including some Latin Catholic and Anglican churches. [lower-alpha 6]


The hesychastic practice of the Jesus Prayer is founded on the biblical view by which God's name is conceived as the place of his presence. [24] Orthodox mysticism has no images or representations. The mystical practice (the prayer and the meditation) doesn't lead to perceiving representations of God (see below Palamism). Thus, the most important means of a life consecrated to praying is the invoked name of God, as it is emphasized since the 5th century by the Thebaid anchorites, or by the later Athonite hesychasts. For the Orthodox the power of the Jesus Prayer comes not only from its content, but from the very invocation of Jesus name. [25]

Scriptural roots

The Jesus Prayer combines three Bible verses: the Christological hymn of the Pauline epistle Philippians 2:6–11 (verse 11: "Jesus Christ is Lord"), the Annunciation of Luke 1:31–35 (verse 35: "Son of God"), and the Parable of the Pharisee and the Publican of Luke 18:9–14, in which the Pharisee demonstrates the improper way to pray (verse 11: "God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican"), whereas the Publican prays correctly in humility (verse 13: "God be merciful to me a sinner"). [lower-alpha 7]

Palamism, the underlying theology

Icon of the Transfiguration of Jesus by Theophanes the Greek (15th century, Tretyakov Gallery, Moscow). Talking with Christ: Elijah (left) and Moses (right). Kneeling: Peter, James, and John Preobrazhenie.jpeg
Icon of the Transfiguration of Jesus by Theophanes the Greek (15th century, Tretyakov Gallery, Moscow). Talking with Christ: Elijah (left) and Moses (right). Kneeling: Peter, James, and John

The essence–energies distinction, a central principle in Orthodox theology, was first formulated by Gregory of Nyssa and developed by Gregory Palamas in the 14th century in support of the mystical practices of Hesychasm and against Barlaam of Seminara. It stands that God's essence (Ancient Greek : Οὐσία, ousia ) is distinct from God's energies, his manifestations in the world, by which men can experience the Divine. The energies are "unbegotten" or "uncreated". They were revealed in various episodes of the Bible: the burning bush seen by Moses, the Light on Mount Tabor at the Transfiguration. "Palamas […] taught that the ascetic endeavor of fasting and prayer, particularly the practice of the Jesus Prayer according to the teachings of the hesychastic Fathers, prepares one to receive the grace-filled light of the Lord, which is like that which shone on Mt. Tabor at the Lord's Transfiguration. In other words, if God wills, according to one's striving, one can partake of divine blessedness while still on this sinful earth." [27]

Apophatism [28] (negative theology) is the main characteristic of the Eastern theological tradition. Incognoscibility is not conceived as agnosticism or refusal to know God, because the Eastern theology is not concerned with abstract concepts; it is contemplative, with a discourse on things above rational understanding. Therefore, dogmas are often expressed antinomically. [29] This form of contemplation is experience of God, illumination, called the vision of God or, in Greek, theoria. [30] [ clarification needed ]

For the Eastern Orthodox the knowledge or noesis of the uncreated energies is usually linked to apophatism. [31] [32]

Repentance in Eastern Orthodoxy

The Eastern Orthodox Church holds a non-juridical view of sin, by contrast to the satisfaction view of atonement for sin as articulated in the West, firstly by Anselm of Canterbury (as debt of honor)[ need quotation to verify ]) and Thomas Aquinas (as a moral debt).[ need quotation to verify ] The terms used in the East are less legalistic (grace, punishment), and more medical (sickness, healing) with less exacting precision. Sin, therefore, does not carry with it the guilt for breaking a rule, but rather the impetus to become something more than what men usually are. One repents not because one is or isn't virtuous, but because human nature can change. Repentance (Ancient Greek : μετάνοια, metanoia , "changing one's mind") isn't remorse, justification, or punishment, but a continual enactment of one's freedom, deriving from renewed choice and leading to restoration (the return to man's original state). [33] This is reflected in the Mystery of Confession for which, not being limited to a mere confession of sins and presupposing recommendations or penalties, it is primarily that the priest acts in his capacity of spiritual father. [24] [34] The Mystery of Confession is linked to the spiritual development of the individual, and relates to the practice of choosing an elder to trust as his or her spiritual guide, turning to him for advice on the personal spiritual development, confessing sins, and asking advice.

As stated at the local Council of Constantinople in 1157, Christ brought his redemptive sacrifice not to the Father alone, but to the Trinity as a whole. In the Eastern Orthodox theology redemption isn't seen as ransom. It is the reconciliation of God with man, the manifestation of God's love for humanity. Thus, it is not the anger of God the Father but His love that lies behind the sacrificial death of his son on the cross. [34]

The redemption of man is not considered to have taken place only in the past, but continues to this day through theosis. The initiative belongs to God, but presupposes man's active acceptance (not an action only, but an attitude), which is a way of perpetually receiving God. [33]

Distinctiveness from analogues in other religions

The practice of contemplative or meditative chanting is known in several religions including Buddhism, Hinduism, and Islam (e.g. japa, zikr). The form of internal contemplation involving profound inner transformations affecting all the levels of the self is common to the traditions that posit the ontological value of personhood. [35] The history of these practices, including their possible spread from one religion to another, is not well understood. Such parallels (like between unusual psycho-spiritual experiences, breathing practices, postures, spiritual guidances of elders, peril warnings) might easily have arisen independently of one another, and in any case must be considered within their particular religious frameworks.

Although some aspects of the Jesus Prayer may resemble some aspects of other traditions, its Christian character is central rather than mere "local color". The aim of the Christian practicing it is not limited to attaining humility, love, or purification of sinful thoughts, but rather it is becoming holy and seeking union with God (theosis), which subsumes all the aforementioned virtues. Thus, for the Eastern Orthodox: [36]

  • The Jesus Prayer is, first of all, a prayer addressed to God. It's not a means of self-deifying or self-deliverance, but a counterexample to Adam's pride, repairing the breach it produced between man and God.
  • The aim is not to be dissolved or absorbed into nothingness or into God, or reach another state of mind, but to (re)unite [lower-alpha 8] with God (which by itself is a process) while remaining a distinct person.
  • It is an invocation of Jesus' name, because Christian anthropology and soteriology are strongly linked to Christology in Orthodox monasticism.
  • In a modern context the continuing repetition is regarded by some as a form of meditation, the prayer functioning as a kind of mantra. However, Orthodox users of the Jesus Prayer emphasize the invocation of the name of Jesus Christ that Hesychios describes in Pros Theodoulon which would be contemplation on the Triune God rather than simply emptying the mind.[ citation needed ]
  • Acknowledging "a sinner" is to lead firstly to a state of humbleness and repentance, recognizing one's own sinfulness.
  • Practicing the Jesus Prayer is strongly linked to mastering passions of both soul and body, e.g. by fasting. For the Eastern Orthodox not the body is wicked, but "the bodily way of thinking" is; therefore salvation also regards the body.
  • Unlike "seed syllables" in particular traditions of chanting mantras, the Jesus Prayer may be translated into whatever language the pray-er customarily uses. The emphasis is on the meaning, not on the mere utterance of certain sounds.
  • There is no emphasis on the psychosomatic techniques, which are merely seen as helpers for uniting the mind with the heart, not as prerequisites.

A magistral way of meeting God for the Orthodox, [37] the Jesus Prayer does not harbor any secrets in itself, nor does its practice reveal any esoteric truths. [38] Instead, as a hesychastic practice, it demands setting the mind apart from rational activities and ignoring the physical senses for the experiential knowledge of God. It stands along with the regular expected actions of the believer (prayer, almsgiving, repentance, fasting etc.) as the response of the Orthodox Tradition to Paul the Apostle's challenge to "pray without ceasing" (1 Thess 5:17). [26] [36] It is also linked to the Song of Solomon's passage from the Old Testament: "I sleep, but my heart is awake" (Song of Solomon 5:2). [39] The analogy being that as a lover is always conscious to his or her beloved, people can also achieve a state of "constant prayer" where they are always conscious of God's presence in their lives.


The practice of the Jesus Prayer is integrated into the mental ascesis undertaken by the Orthodox monastic in the practice of hesychasm. Yet the Jesus Prayer is not limited only to monastic life or to clergy. Anyone may practice this prayer, laypeople and clergy, men, women and children.

Eastern Orthodox prayer rope Eastern-Orthodox-prayer-rope 2006-06-02.jpg
Eastern Orthodox prayer rope
Christ the Redeemer by Andrei Rublev (c. 1410, Tretyakov Gallery, Moscow) Rublev's saviour.jpg
Christ the Redeemer by Andrei Rublev (c.1410, Tretyakov Gallery, Moscow)

In the Eastern tradition the prayer is said or prayed repeatedly, often with the aid of a prayer rope (Russian : чётки, romanized: chotki; Greek : κομποσκοίνι, romanized: komboskíni), which is a cord, usually from wool or silk, tied with many knots. The prayer ropes usually have 33, 50, 100 or 300 knots - or, more generally, an easily divisible number. The person saying the prayer says one repetition for each knot. It may be accompanied by prostrations and the sign of the cross, signaled by beads strung along the prayer rope at intervals. The prayer rope is "a tool of prayer" and an aid to beginners or those who face difficulties practicing the Prayer. However even the most advanced practitioners still use prayer ropes.

The Jesus Prayer may be practiced under the guidance and supervision of a spiritual guide (pneumatikos, πνευματικός), and or Starets, especially when psychosomatic techniques (like rhythmical breath) are incorporated. A person that acts as a spiritual "father" and advisor may be an official certified by the Church Confessor (Pneumatikos Exolmologitis) or sometimes a spiritually experienced monk (called in Greek Gerontas (Elder) or in Russian Starets). It is possible for that person to be a layperson, usually a "practical theologician" (i.e. a person well versed in Orthodox theology but without official credentials, certificates, diplomas etc.).


There are no fixed rules for those who pray, "the way there is no mechanical, physical or mental technique which can force God to show his presence" (Metropolitan Kallistos Ware). [37]

In The Way of a Pilgrim , the pilgrim advises, "as you draw your breath in, say, or imagine yourself saying, 'Lord Jesus Christ,' and as you breathe again, 'have mercy on me.'" [23] Another option is to say (orally or mentally) the whole prayer while breathing in and again the whole prayer while breathing out and yet another, to breathe in recite the whole prayer, breathe out while reciting the whole prayer again. One can also hold the breath for a few seconds between breathing in and out.

Monks may pray this prayer many hundreds of times each night as part of their private cell vigil ("cell rule"). Under the guidance of an Elder (Russian Starets ; Greek Gerondas), the monk aims to internalize the prayer, so that he is praying unceasingly. Diadochos of Photiki refers in On Spiritual Knowledge and Discrimination to the automatic repetition of the Jesus Prayer, under the influence of the Holy Spirit, even in sleep. This state is regarded as the accomplishment of Paul the Apostle's exhortation to the Thessalonians to "pray without ceasing" (1 Thessalonians 5:17).

The Jesus Prayer can be used for a kind of "psychological" self-analysis. According to the Way of the Pilgrim account and Mount Athos practitioners of the Jesus Prayer, [40] "one can have some insight on his or her current psychological situation by observing the intonation of the words of the prayer, as they are recited. Which word is stressed most. This self-analysis could reveal to the praying person things about their inner state and feelings, maybe not yet realised, of their unconsciousness." [41]

"While praying the Jesus Prayer, one might notice that sometimes the word 'Lord' is pronounced louder, more stressed, than the others, like: Lord Jesus Christ, (Son of God), have mercy on me, (a/the sinner). In this case, they say, it means that our inner self is currently more aware of the fact that Jesus is the Lord, maybe because we need reassurance that he is in control of everything (and our lives too). Other times, the stressed word is 'Jesus': Lord Jesus Christ, (Son of God), have mercy on me, (a/the sinner). In that case, they say, we feel the need to personally appeal more to his human nature, the one that is more likely to understands our human problems and shortcomings, maybe because we are going through tough personal situations. Likewise if the word 'Christ' is stressed it could be that we need to appeal to Jesus as Messiah and Mediator, between humans and God the Father, and so on. When the word 'Son' is stressed maybe we recognise more Jesus' relationship with the Father. If 'of God' is stressed then we could realise more Jesus' unity with the Father. A stressed 'have mercy on me' shows a specific, or urgent, need for mercy. A stressed 'a sinner' (or 'the sinner') could mean that there is a particular current realisation of the sinful human nature or a particular need for forgiveness.

"In order to do this kind of self-analysis one should better start reciting the prayer relaxed and naturally for a few minutes  so the observation won't be consciously 'forced', and then to start paying attention to the intonation as described above.

Also, a person might want to consciously stress one of the words of the prayer in particular when one wants to express a conscious feeling of situation. So in times of need stressing the 'have mercy' part can be more comforting or more appropriate. In times of failures, the 'a sinner' part, etc....)." [41]

Levels of the prayer

Icon of The Ladder of Divine Ascent (the steps toward theosis as described by John Climacus) showing monks ascending (and falling from) the ladder to Jesus StJohnClimacus.jpg
Icon of The Ladder of Divine Ascent (the steps toward theosis as described by John Climacus) showing monks ascending (and falling from) the ladder to Jesus

Paul Evdokimov, a 20th-century Russian philosopher and theologian, writes [42] about beginner's way of praying: initially, the prayer is excited because the man is emotive and a flow of psychic contents is expressed. In his view this condition comes, for the modern men, from the separation of the mind from the heart: "The prattle spreads the soul, while the silence is drawing it together." Old fathers condemned elaborate phraseologies, for one word was enough for the publican, and one word saved the thief on the cross. They only uttered Jesus' name by which they were contemplating God. For Evdokimov the acting faith denies any formalism which quickly installs in the external prayer or in the life duties; he quotes Seraphim of Sarov: "The prayer is not thorough if the man is self-conscious and he is aware he's praying."

"Because the prayer is a living reality, a deeply personal encounter with the living God, it is not to be confined to any given classification or rigid analysis" [26] an on-line catechism reads. As general guidelines for the practitioner, different number of levels (3, 7 or 9) in the practice of the prayer are distinguished by Orthodox fathers. They are to be seen as being purely informative, because the practice of the Prayer of the Heart is learned under personal spiritual guidance in Eastern Orthodoxy which emphasizes the perils of temptations when it's done by one's own. Thus, Theophan the Recluse, a 19th-century Russian spiritual writer, talks about three stages: [26]

  1. The oral prayer (the prayer of the lips) is a simple recitation, still external to the practitioner.
  2. The focused prayer, when "the mind is focused upon the words" of the prayer, "speaking them as if they were our own."
  3. The prayer of the heart itself, when the prayer is no longer something we do but who we are.

Once this is achieved the Jesus Prayer is said to become "self-active" (αυτενεργούμενη). It is repeated automatically and unconsciously by the mind, becoming an internal habit like a (beneficial) Earworm. Body, through the uttering of the prayer, mind, through the mental repetition of the prayer, are thus unified with "the heart" (spirit) and the prayer becomes constant, ceaselessly "playing" in the background of the mind, like a background music, without hindering the normal everyday activities of the person. [41]

More exactly, according with the experience of the ones which had reached at the level of unceasing prayer - for example the monks from Mount Athos but not only, this can be further divided in the Prayer of the Mind - level at which the prayer is said unceasingly in the rational parts (intellect - also called mind - and logic) of the soul and, if the practitioner advances further, then the grace will unite the rational parts with the irrational parts of the soul (inflammatory part and appetitive part) and then the prayer is called The Prayer of the Heart.

Others, like Father Archimandrite Ilie Cleopa, one of the most representative spiritual fathers of contemporary Romanian Orthodox monastic spirituality, [43] talk about nine levels (see External links). They are the same path to theosis, more slenderly differentiated:

  1. The prayer of the lips.
  2. The prayer of the mouth.
  3. The prayer of the tongue.
  4. The prayer of the voice.
  5. The prayer of the mind.
  6. The prayer of the heart.
  7. The active prayer.
  8. The all-seeing prayer.
  9. The contemplative prayer.

In its more advanced use, the monk aims to attain to a sober practice of the Jesus Prayer in the heart free of images. It is from this condition, called by John Climacus and Hesychios the "guard of the mind", that the monk is raised by the divine grace to contemplation. [44]

Variants of repetitive formulas

A number of different repetitive prayer formulas have been attested in the history of Eastern Orthodox monasticism: the Prayer of St. Ioannikios the Great (754–846): "My hope is the Father, my refuge is the Son, my shelter is the Holy Ghost, O Holy Trinity, Glory unto You," the repetitive use of which is described in his Life; or the more recent practice of Nikolaj Velimirović.

Similarly to the flexibility of the practice of the Jesus Prayer, there is no imposed standardization of its form. The prayer can be from as short as "Lord, have mercy" (Kyrie eleison), "Have mercy on me" ("Have mercy upon us"), or even "Jesus", to its longer most common form. It can also contain a call to the Theotokos (Virgin Mary), or to the saints. The single essential and invariable element is Jesus' name. [37]

  • Lord Jesus Christ, Son of God, have mercy on me, a sinner. (a very common form) (Sometimes "τον αμαρτωλόν" is translated "a sinner" but in Greek the article "τον" is a definite article, so it could be translated "the sinner".)
  • Lord Jesus Christ, Son of God, have mercy on me. [3] (a very common form in the Greek tradition)
  • Lord Jesus Christ, have mercy on me. (common variant on Mount Athos)
  • Jesus, have mercy. [45]
  • Lord Jesus Christ, Son of God, have mercy on us. [46]
  • Lord Jesus Christ, Son of the living God, have mercy on me, a sinner. [47]

In art

The Jesus Prayer is a core part of the plot in J. D. Salinger's pair of stories Franny and Zooey . Its use in that book is itself referenced in Jeffrey Eugenides's novel, The Marriage Plot. The prayer is also a central theme of the 2006 Russian film Ostrov .

Catholic Church

Part four of the Catechism of the Catholic Church , which is dedicated to Christian prayer, devotes paragraphs 2665 to 2669 to prayer to Jesus.

To pray "Jesus" is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him. This simple invocation of faith developed in the tradition of prayer under many forms in East and West. The most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, "Lord Jesus Christ, Son of God, have mercy on us sinners." It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light. By it the heart is opened to human wretchedness and the Savior's mercy. The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive heart, the prayer is not lost by heaping up empty phrases, but holds fast to the word and "brings forth fruit with patience." This prayer is possible "at all times" because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus. [48]

In his poem The Book of the Twelve Béguines, John of Ruysbroeck, a 14th-century Flemish mystic beatified by Pope Pius X in 1908, wrote of "the uncreated Light, which is not God, but is the intermediary between Him and the 'seeing thought'" as illuminating the contemplative not in the highest mode of contemplation, but in the second of the four ascending modes. [49]

Similar methods of prayer in use in the Catholic Church are recitation, as recommended by John Cassian, of "O God, come to my assistance; O Lord, make haste to help me" or other verses of Scripture; repetition of a single monosyllabic word, as suggested by the Cloud of Unknowing; the method used in Centering Prayer; the method used by The World Community for Christian Meditation, based on the Aramaic invocation Maranatha ; the use of Lectio Divina; etc. [50]

The Catechism of the Catholic Church says:

The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words "through our Lord Jesus Christ". The Hail Mary reaches its high point in the words "blessed is the fruit of thy womb, Jesus". The Eastern prayer of the heart, the Jesus Prayer, says: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." Many Christians, such as Joan of Arc, have died with the one word "Jesus" on their lips. [51] The most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation: "Lord Jesus Christ, Son of God, have mercy on us sinners." [6]

Use by other Christians

In addition to Roman Catholics and Eastern Orthodox, many Christians of other traditions also use the Jesus Prayer, primarily as a centering prayer or for contemplative prayer. The prayer is sometimes used with the Anglican rosary. [lower-alpha 6] The structure and content of the Jesus Prayer also bears a resemblance to the "Sinner's Prayer" used by many evangelical Protestants.

See also


  1. Greek: προσευχή του Ιησού, romanized: prosefchí tou iisoú, lit.  'prayer to Jesus'; Syriac: ܨܠܘܬܐ ܕܝܫܘܥ, romanized: slotho d-yeshu'; Amharic, Geez and Tigrinya: እግዚኦ መሐረነ ክርስቶስ, romanized: igizi'o meḥarene kirisitosi. "Note: We are still searching the Fathers for the term 'Jesus prayer'. We would very much appreciate it if someone could come up with a patristic quote in Greek." [1] John Romanides uses Greek: προσευχή εν Πνεύματι, romanized: prosefchí en Pneúmati, lit.  'prayer by the Spirit', or Greek: νοερά προσευχή, romanized: noerá prosefchí, lit. 'noetic prayer'. [2]
  2. Greek: η ευχή, romanized: i efchí, lit.  'the wish'.
  3. Ancient Greek: ἡσυχάζω, isycházo, "to keep stillness".
  4. 1 Thes 5:17: Pray without ceasing.
  5. "Orientalis oratio cordis, « oratio Iesu » appellata, dicit: « Iesu Christe, Fili Dei, Domine, miserere mei peccatoris »." [8] "Formula maxime frequens, a spiritualibus montis Sinai, Syriae et montis Athi tradita, est invocatio: « Iesu, Christe, Fili Dei, Domine, miserere nobis, peccatoribus! »." [9] [Emphasis added. For an English translation see: § Catholic Church.]
  6. 1 2 3 "Praying through the beads three times and adding the crucifix at the beginning or the end, brings the total to one hundred, which is the total of the Orthodox Rosary." [10]
  7. "Orthodox tradition is aware that the heart, besides pumping blood, is, when conditioned properly, the place of communion with God by means of unceasing prayer, i.e. unceasing memory of God. The words of Christ", his Beatitudes in Matthew 5:3–10 (verse 8: "Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται", lit.  'Blessed are the pure in heart: for they shall see God'), "are taken very seriously because they have been fulfilled in all those who were graced with glorification both before and after the Incarnation. […] In the light of this one may turn to" the exhortations of Paul about "unceasing prayer" (Greek: "αδιάλειπτος προσευχή") in his 1 Thessalonians 5:16–22 (verse 17: "ἀδιαλείπτως προσεύχεσθε", lit.  'pray unceasingly'). "Luke was a student and companion of Paul, his writings presuppose and reflect this esoteric life in Christ." [2] Closely related to Luke ­'s Pharisee and the Publican of 18:9–14 (verse 13: "ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ", lit.  'God be merciful to me a sinner') are his Ten Lepers of 17:11–19 (verse 13: "Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς", lit.  'Jesus, Master, have mercy on us') and his Blind near Jericho of 18:35–43 (verse 38: "Ἰησοῦ, υἱὲ Δαυίδ, ἐλέησόν με", lit.  'Jesus, thou son of David, have mercy on me'). Similar: Matthew 9:27–31, 20:29–34 (verses 9:27 and 20:30–31: "ἐλέησον ἡμᾶς, υἱὲ Δαυίδ", lit.  'son of David, have mercy on us'), Mark 10:46–52 (verse 47: "υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με", lit.  'Jesus, thou son of David, have mercy on me'). [6] [26]
  8. Unite if referring to one person; reunite if talking at an anthropological level.

Related Research Articles

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Hesychasm is a mystical tradition of contemplative prayer in the Eastern Orthodox Church. Based on Jesus's injunction in the Gospel of Matthew that "whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you", hesychasm in tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God.

Prayer rope

A prayer rope is a loop made up of complex woven knots formed in a cross pattern, usually out of wool or silk. Prayer ropes are part of the practice of Eastern-Catholic and of Eastern Orthodox monks and nuns and are employed by monastics to count the number of times one has prayed the Jesus Prayer or, occasionally, other prayers. The typical prayer rope has thirty three knots, representing the thirty three years of Christ's life. Among the Oriental Orthodoxy, it is used in the Coptic, Ethiopian, and Eritrean Orthodox Churches, where it is known by its Coptic or Ge'ez name.

Penance Repentance of sins

Penance is repentance of sins as well as an alternate name for the Catholic, Lutheran, Eastern Orthodox, and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists, in which it is a rite, as well as among other Protestants. The word penance derives from Old French and Latin paenitentia, both of which derive from the same root meaning repentance, the desire to be forgiven. Penance and repentance, similar in their derivation and original sense, have come to symbolize conflicting views of the essence of repentance, arising from the controversy as to the respective merits of "faith" and "good works". Word derivations occur in many languages.

Epiclesis invocation of a god or spirit upon a sacrament or representative

The epiclesis is the part of the Anaphora by which the priest invokes the Holy Spirit upon the Eucharistic bread and wine in some Christian churches.

Religions with the belief in a future judgment or a resurrection of the dead or of purgatory often offer prayers on behalf of the dead to God.

Kyrie Christian liturgical prayer

Kyrie, a transliteration of Greek Κύριε, vocative case of Κύριος (Kyrios), is a common name of an important prayer of Christian liturgy, also called the Kyrie eleison.

The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.

Christian meditation form of prayer

Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God. The word meditation comes from the Latin word meditārī, which has a range of meanings including to reflect on, to study and to practice. Christian meditation is the process of deliberately focusing on specific thoughts and reflecting on their meaning in the context of the love of God.

Sinners prayer

The Sinner's Prayer is an evangelical Christian term referring to any prayer of repentance, prayed by individuals who feel convicted of the presence of sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular phenomenon in evangelical circles. It is not intended as liturgical like a creed or a confiteor, but rather, is intended to be an act of initial conversion to Christianity. While some Christians see reciting the sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.

Catholic spirituality Sprituality and devotions, and religious life focused on at least one aspect in Catholic Church

Catholic spirituality includes the various ways in which Catholics live out their Baptismal promise through prayer and action. The primary prayer of all Catholics is the Eucharistic liturgy in which they celebrate and share their faith together, in accord with Jesus' instruction: "Do this in memory of me." The Catholic bishops at the Second Vatican Council decreed that "devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them." In accord with this, many additional forms of prayer have developed over the centuries as means of animating one's personal Christian life, at times in gatherings with others. Each of the religious orders and congregations of the Catholic church, as well as lay groupings, has specifics to its own spirituality – its way of approaching God in prayer to foster its way of living out the Gospel.

Mystical theology branch of theology that explains mystical practices and states

Mystical theology is the branch of theology that explains mystical practices and states, as induced by contemplative practices such as contemplative prayer.

Thanksgiving after Communion is a spiritual practice among Christians who believe in the Real Presence of Jesus Christ in the Communion bread, maintaining themselves in prayer for some time to thank God and especially listening in their hearts for guidance from their Divine guest. This practice was and is highly recommended by saints, theologians, and Doctors of the Church.

Mental prayer

Mental prayer is a form of prayer recommended in the Catholic Church whereby one loves God through dialogue, meditating on God's words, and contemplation of Christ's face. It is distinguished from vocal prayers which use set prayers, although mental prayer can proceed by using vocal prayers in order to improve dialogue with God. And no prayer is purely vocal, as it has traditionally been defined: "Prayer is the raising of one's mind and heart to God."

Prayer in the Catholic Church

In the Catholic Church, prayer is "the raising of one's mind and heart to God or the requesting of good things from God." It is an act of the moral virtue of religion, which Catholic theologians identify as a part of the cardinal virtue of justice.

Catholic theology Study of the doctrines of the Roman Catholic Church

Catholic theology is the understanding of Catholic doctrine or teachings, and results from the studies of theologians. It is based on canonical scripture, and sacred tradition, as interpreted authoritatively by the magisterium of the Catholic Church. This article serves as an introduction to various topics in Catholic theology, with links to where fuller coverage is found.

Nicodemus the Hagiorite Greek Orthodox ascetic

St. Nicodemus the Hagiorite or St. Nicodemus of the Holy Mountain is a saint of the Eastern Orthodox Church. He was an ascetic monk, mystic, theologian, and philosopher. His life's work was a revival of traditional Christian practices and patristic literature. He wrote ascetic prayer literature and influenced the rediscovery of Hesychasm, a method of contemplative prayer from the Byzantine period. He is most famous for his work with St. Macarius of Corinth on the anthology of monastic spiritual writings known as The Philokalia. He was canonized by the Ecumenical Patriarch of Constantinople in 1955.

Rosary-based prayers

Rosary-based prayers are Christian prayers said on a set of rosary beads, among other cords. These prayers recite specific word sequences on different parts of the rosary beads. They may be directed at Jesus Christ, the Virgin Mary or God the Father.

Divine grace is a theological term present in many religions. It has been defined as the divine influence which operates in humans to regenerate and sanctify, to inspire virtuous impulses, and to impart strength to endure trial and resist temptation; and as an individual virtue or excellence of divine origin.

Christian contemplation Christian practices which aim at "looking at", "gazing at", "being aware of" God or the Divine

Christian contemplation, from contemplatio, refers to several Christian practices which aim at "looking at", "gazing at", "being aware of" God or the Divine. It includes several practices and theological concepts, and until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria.

Criticism of Protestantism

Criticism of Protestantism covers critiques and questions raised about Protestantism, the Christian tradition which arose out of the Protestant Reformation. While critics praise Protestantism's Christ-centered and Bible-centered faith, Protestantism is faced with criticism mainly from the Catholic Church and some Orthodox Churches, although Protestant denominations have also engaged in self-critique and criticized one another.


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