The Jesus Prayer (eBook)

Introduction

I discovered the Jesus Prayer at a time in my life when I desperately needed something to deepen my life in Christ.

After reading about the various major world religions, I rediscovered Jesus Christ while reading the Revised Standard Bible that my dear Methodist grandmother had given me for the confirmation I did not receive. I had wandered away from Christianity into rock ’n’ roll, but had come back after seeing firsthand that most of the stars who had everything I thought I wanted were really still very empty and unhappy. This led me to Jesus at the height of the Jesus Movement. Eventually I ended up recording Jesus music with Sparrow Records, a company that has since become the largest Christian recording company in the world.

But I was empty. I had memorized much of the Bible and had become a proverbial “Bible thumper,” but I had lost some of the simple Jesus I briefly experienced in the first days of my return to Christ. My Christian life began to bottom out. Then I discovered the early church fathers, or patristics, and began to study them. This led me to the monastic and Franciscan doorway to the Orthodox tradition and on to the Catholic faith. But this did not cut me off from my evangelical past. Rather, it enlivened it! Ironically, my Methodist grandmother once told me, “Johnny, now that you are Catholic I think you are a better Methodist than ever!”

I encountered the Jesus Prayer early on in a book called The Way of the Pilgrim. I was also reading Thomas Merton’s books and others like The Imitation of Christ and The Cloud of Unknowing. I was reading monastic sources like “The Sayings of the Desert Fathers” and various Franciscan books. I was then led to the Philokalia, or “the study of the beautiful,” which is a collection of sources from the Christian East.

The Jesus Prayer is a big part of Eastern spirituality. I must admit that I related more to the Western tradition, which came from a culture that more recently and directly gave birth to mine. It used a language that seemed more approachable. And I found that the Franciscan tradition went back to the gospel with a gentle but fierce directness that I liked.

Not long after I became the founder of a new integrated monastic community, the Brothers and Sisters of Charity, a child of our Franciscan mother in the Catholic Church. I immersed myself in the Christian East and the West. After a period of some dryness and disappointment I entered into an extended period of more intense solitude in my monastic cell, and began to restudy interfaith sources on monasticism and meditation. I also reinstituted an intensive daily practice of meditation. After ten or so years, and really allowing that stream to find its place in my Catholic Christian faith, I began to use and teach the Jesus Prayer with a whole new confidence.

Specifically, I encountered a deepening of my faith from the understandable things of faith and morality to a more habitual experience of God in contemplative grace beyond understanding, names, forms and description. Using traditional disciplines of asceticism and meditation, I found myself breaking through to contemplation with my spirit, which is part of the Catholic Christian heritage.

The Gift of the Mystical Tradition

In the monastic and Franciscan Catholic and Orthodox streams I discovered the contemplative and mystical traditions of which the Jesus Prayer is a vital expression. This enlivened my faith in a way I had hungered for but had not found very often in my experience. After that, new richness and vast horizons began to open up.

Many evangelical Protestants, and those of all expressions, have experienced something similar. We learn the Scriptures almost by heart. We learn much with our heads, but somehow the heart remains empty. Our salvation experience remains only an idea or an emotional high at best. Catholics and Orthodox can do the same through the study of patristics, liturgy, sacraments, ecclesiology or canon law.

I have found that my head-oriented and dry Christian faith is not limited to me. I often hear of a hunger for something more within my own tradition. Pastors, ministers and students find that once they are in active ministry, they begin to burn out because mere intellectual training and emotional experiences are not enough to sustain them. The very best expression of that “something more”—the Jesus Prayer—is from the monastic Christian East. But it has something for us all, East or West, secular or monastic.

Different traditions have tried to explain the mystical experience using various paradigms. After rather extensive experience of the meditation described in the Christian West, East and Far Eastern religions from a Christian perspective, I found the Pauline paradigm of spirit, soul and body worked best for me as a follower of Jesus. The body is the senses, emotions and thoughts of the brain. The soul is the spiritual mind or reason. The spirit is the place of passive contemplation.

The problem is that through sin we often get stuck in a self-identity that is limited to our senses, emotions and thoughts. The spirit remains asleep. We are forgiven and empowered to holiness in Christ through the cross and resurrection. When the old self dies with Christ, then the spirit is reborn in his Spirit through the cross and resurrection of Christ, and we become an entirely new person. This is a breakthrough, liberation and rebirth in the fullest sense in Jesus!

But it does not stop there. This breakthrough in the Spirit then permeates our entire being, enlivening the reason of the soul and the senses, emotions and thoughts of the body so they fulfill their original purpose. Now the thoughts facilitate the spirit with good doctrine, emotions empower us with enthusiasm and the body becomes the vehicle where the wonder of this new life in Christ unfolds. We are truly “born again.”

A Repetitive Prayer

The Jesus Prayer is a rosary. A rosary is any repetitive prayer prayed on a knotted rope or beaded cord. Anyone traveling in the Middle East has seen Orthodox monks walking through the busy markets and praying a rosary. That rosary is the Jesus Prayer.

Some might rightly point out that Jesus condemned vain repetitions. Indeed, Jesus taught us the “Lord’s Prayer” or the “Our Father” specifically to teach us not to engage in vain repetitions. (Unfortunately, this sometimes happens with that very prayer when we pray too speedily.) The trick is to pray repetitions with real meaning, not to stop repetitive prayer altogether!

Many of the prayers of Orthodox Jews would have required that Jesus pray repetitive prayers. The great Shema Yisrael (“Hear, [O] Israel”) are the first two words of a section of the Torah and comprise the title (sometimes shortened to Shema) of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. The first verse encapsulates the monotheistic essence of Judaism: “Hear, O Israel: the LORD our God, the LORD is one,” found in Deuteronomy 6:4. Shema means to “hear,” but in a way that is also obedient to what we hear. In English the word obedience comes from the Latin oboedire, which comes from ob (toward) and oeirdire (to hear, listen and do). Jesus certainly did not take issue with this prayer, but only in repeating it as rote ritual without right meaning and right intention, and as a genuine prayer.

So repetitive prayer is not the problem. Vain repetition is.

Breath

The Eastern monastic fathers teach us to unite the Jesus Prayer to our breathing. This is often frightening to those who are skeptical of uniting prayer with the breath due to its similarity with Eastern meditation. But there is a good reason for this teaching, which is similar to but distinct from the teaching of Eastern religions.

The words for Spirit in Scripture are rûaḥ in Hebrew and pneuma in Greek. Both mean “air, wind and breath,” specifically the air, wind and breath of a rational creature. In order to get a full breath of air we must relearn how to breathe with both lungs!

The apostle Paul instructs us to “pray without ceasing” (1 Thess 5:17). Through the centuries we have tried different ways to fulfill this. We have prayed at various times of the day through the monastic Work of God or Liturgy of the Hours, which help us to pray always.

Some, like the fourth-century Messalian Euchites, went to the absurd extreme of constant prayer to the neglect of everything else. Others, like the monks of Cluny in tenth-century Europe, established a constant rotation of monks who prayed in their churches. The notion was that, as the body of Christ, if one was praying, all were praying. Today some similarly practice “perpetual adoration” of Jesus under the exposed bread and wine on the altar. Prayer vigils are also practiced in modern Protestant traditions.

Some of the church fathers taught that after fixed times of prayer we can continue to pray inwardly throughout our daily activities as a form of continual prayer. In his Commentary on the Psalms St. Augustine said, “There is another inward kind of prayer without ceasing, which is the desire of the heart. Whatever activity you happen to be engaged in . . . if you only long for that Sabbath then you do not cease to pray. If you do not want to pause in prayer then never pause in your longing.”

The Eastern monastic fathers taught that we can unite the Jesus Prayer with every breath. We need not be in a church or chapel, or even in a prayer...