TheJesus Prayer,^[a] also known asThe Prayer,^[b] is a short formulaicprayer, and is especially esteemed and advocated inEastern Christianity andCatholicism. The prayer is as follows:

Lord Jesus Christ, Son of God, have mercy on me, a sinner.

It is often repeated continually as a part of personalascetic practice, its use being an integral part of theHermitic tradition ofprayer known ashesychasm.^[c] The prayer is particularly esteemed by the spiritual fathers of this tradition (seePhilokalia) as a method of cleaning and opening up the mind and after this the heart (kardia), brought about first by thePrayer of the Mind, or more precisely theNoetic Prayer (Νοερά Προσευχή), and after this thePrayer of the Heart (Καρδιακή Προσευχή). ThePrayer of the Heart is considered to be theUnceasing Prayer that theApostle Paul advocates in the New Testament.^[d]Theophan the Recluse regarded theJesus Prayer stronger than all other prayers by virtue of the power of theHoly Name of Jesus.^[3]

Though identified more closely with Eastern Christianity, the prayer is found inWestern Christianity in theCatechism of the Catholic Church.^[4] It also is used in conjunction with the innovation ofAnglican prayer beads^[5] (Rev. Lynn Bauman in the mid-1980s). The prayer has been widely taught and discussed throughout the history of theEastern Catholic Church andEastern Orthodox Church. The ancient and original form did not include the words "a sinner", which were added later.^[3][6]The Eastern Orthodox theology of the Jesus Prayer as enunciated in the 14th century byGregory Palamas was generally rejected byLatin Church theologians until the 20th century.Pope John Paul II called Gregory Palamas a saint,^[7] a great writer, and an authority ontheology.^[8][9][10] He also spoke with appreciation of hesychasm as "that deep union of grace which Eastern theology likes to describe with the particularly powerful termtheosis, 'divinization'",^[11] and likened the meditative quality of the Jesus Prayer to that of the Catholicrosary.^[12]

The prayer's origin is theEgyptian desert, which was settled by the monasticDesert Fathers andDesert Mothers in the 5th century.^[13] It was found inscribed in the ruins of a cell from that period in the Egyptian desert.^[14]

A formula similar to the standard form of the Jesus Prayer is found in a letter attributed toJohn 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.^[15]

What may be the earliest explicit reference to the Jesus Prayer in a form that is similar to that used today is inDiscourse on Abba Philimon from thePhilokalia. Philimon lived around AD 600.^[16] 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.^[17] 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'."^[2]

A similar idea is recommended in theLadder of Divine Ascent ofJohn Climacus (circa 523–606), who recommends the regular practice of amonologistos, or one-worded "Jesus Prayer".^[6] The use of the Jesus Prayer according to the tradition of thePhilokalia is the subject of the 19th century anonymous Russian spiritual classicThe Way of a Pilgrim, also in the original form, without the addition of the words "a sinner".^[18]

Thehesychastic practice of the Jesus Prayer is founded on the biblical view by which God's name is conceived as the place of his presence.^[19] Orthodox mysticism has no images or representations. The mystical practice (the prayer and the meditation) doesn't lead to perceiving representations of God (see belowPalamism). Thus, the most important means of a life consecrated to praying is the invokedname of God, as it is emphasized since the 5th century by theThebaidanchorites, or by the laterAthonitehesychasts. For the Orthodox the power of the Jesus Prayer comes not only from its content, but from the very invocation of Jesus' name.^[20]

The Jesus Prayer combines threeBible verses: theChristological hymn of thePauline epistlePhilippians2:6–11 (verse 11: "Jesus Christ is Lord"), theAnnunciation ofLuke1:31–35 (verse 35: "Son of God"), and theParable of the Pharisee and the Publican of Luke18:9–14, 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").^[e]

Apophatism^[22] (negative theology) is the main characteristic of the Eastern theological tradition.Incognoscibility is not conceived asagnosticism 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.^[23] This form of contemplation is experience of God,illumination, called the vision of God or, in Greek,theoria.^{[24][clarification needed]}

For the Eastern Orthodox the knowledge ornoesis of the uncreated energies is usually linked to apophatism.^[25][26]

The Eastern Orthodox Church holds a non-juridical view of sin, by contrast to thesatisfaction view ofatonement for sin as articulated in theWest, firstly^{[citation needed]} byAnselm of Canterbury (as debt of honor)^{[need quotation to verify]} andThomas 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 is not virtuous, but because human nature can change. Repentance (Ancient Greek:μετάνοια,metanoia, "changing one's mind") is not remorse, justification, or punishment, but a continual enactment of one's freedom, deriving from renewed choice and leading to restoration (the return to man'soriginal state).^[27] This is reflected in theMystery ofConfession 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.^[19][28] 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 theFather alone, but to theTrinity as a whole. In theEastern Orthodox theology redemption is not seen asransom. It is thereconciliation 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.^[28]

The redemption of man is not considered to have taken place only in the past, but continues to this day throughtheosis. 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.^[27]

The practice of contemplative or meditative chanting is known in several religions includingBuddhism,Hinduism, andIslam (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.^[29]

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:^[30]

• The Jesus Prayer is, first of all, a prayer addressed to God. It is not a means of self-deifying or self-deliverance, but a counterexample toAdam'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^[f] with God (which by itself is a process) while remaining a distinct person.
• It is an invocation of Jesus' name, becauseChristian anthropology andsoteriology are strongly linked toChristology inOrthodox monasticism.
• In a modern context the continuing repetition is regarded by some as a form ofmeditation, the prayer functioning as a kind ofmantra. However, Orthodox users of the Jesus Prayer emphasize theinvocation of the name of Jesus Christ that Hesychios describes inPros Theodoulon which would becontemplation 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. byfasting. For the Eastern Orthodox it is not the body that is wicked, but "the bodily way of thinking"; thereforesalvation also regards the body.
• Unlike "seed syllables" in particular traditions of chantingmantras, 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,^[31] the Jesus Prayer does not harbor any secrets in itself, nor does its practice reveal any esoteric truths.^[32] Instead, as ahesychastic 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 toPaul the Apostle's challenge to "pray without ceasing" (1 Thess 5:17).^[21][30]

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" (MetropolitanKallistos Ware).^[31]

InThe 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.'"^[18]

The Jesus Prayer can be used for a kind of "psychological" self-analysis. According to theWay of the Pilgrim account and Mount Athos practitioners of the Jesus Prayer,^[33] "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."^{[34][unreliable source?]}

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.^{[sentence fragment][34]}

Paul Evdokimov, a 20th-centuryRussianphilosopher and theologian, writes^[35] 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 quotesSeraphim of Sarov: "The prayer is not thorough if the man is self-conscious and he is aware he's praying."

"Because 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", says theGreek Orthodox Archdiocese of America.^[21] 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 is done on one's own. Thus,Theophan the Recluse, a 19th-centuryRussian spiritual writer, talks about three stages:^[21]

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.^[34]

Others, like FatherArchimandrite Ilie Cleopa, one of the most representative spiritual fathers of contemporaryRomanian Orthodox monastic spirituality, talk about nine levels. They are the same path totheosis, more slenderly differentiated:^[36]

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.

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 Spirit, O Holy Trinity, Glory unto You", the repetitive use of which is described in hisLife; or the more recent practice ofNikolaj Velimirović.^{[citation needed]}

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 theTheotokos (Virgin Mary), or to the saints. The single essential and invariable element is Jesus' name.^[31]

• Lord Jesus Christ, Son of God, have mercy on me, a sinner. (a very common form)
• Lord Jesus Christ, Son of God, have mercy on me. (a very common form in the Greek tradition)
• Lord Jesus Christ, have mercy on me. (common variant onMount Athos^[37])
• Jesus, have mercy.^[38]
• Lord Jesus Christ, Son of God, have mercy on us.^[39]
• Lord Jesus Christ, Son of the living God, have mercy on me, a sinner.^[40]

The Jesus Prayer is widely practiced among the 23Eastern Catholic Churches.^{[citation needed]}

Part four of theCatechism 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 ofPhilippians 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.^[41]

Similar methods of prayer in use in the Catholic Church are recitation, as recommended byJohn 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 theCloud of Unknowing; the method used inCentering Prayer; the method used byThe World Community for Christian Meditation, based on the Aramaic invocationMaranatha; the use ofLectio Divina; etc.^[42]

TheCatechism 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". TheHail 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 asJoan of Arc, have died with the one word "Jesus" on their lips.^[43]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."^[4]

• The Jesus Prayer: Learning to Pray from the Heart, by Per-Olof Sjögren, trans. by Sydney Linton; First Triangle ed. (London: Triangle, 1986, cop. 1975)ISBN 0-281-04237-3
• Mount Athos Spirituality: The Jesus Prayer, Orthodox Psychotherapy and Hesychastic Anthropology, by Robert Rapljenovic, KDP 2024ISBN 979-8327883819