The Jesus Prayer (or The Prayer ) is a short formula prayer that is appreciated and recommended especially in the Eastern churches: "Lord Jesus Christ, Son of God, have mercy on me, a sinner. "This prayer has been taught and widely discussed throughout the history of the Orthodox Church. The ancient and original forms did not include the words, "sinners", which were added later. This is often repeated constantly as part of private ascetic practices, its use being an integral part of the eremite prayer tradition known as Hesychasm. This prayer is especially appreciated by the spiritual fathers of this tradition (see Philokalia ) as the method of opening the heart ( kardia ) and bringing about the Prayer of the Heart ( ???????? ???????? ). The Heart Prayer is regarded as the Unceasing Prayer that the Apostle Paul advocated in the New Testament. Theophan the Recluse considers Prayer Jesus stronger than all other prayers based on the power of the Holy Name of Jesus.
While its tradition, based on history, also belongs to Eastern Catholics, and there are a number of Latin Catholic texts on the Lord's Prayer, its practice has never attained the same popularity in the Latin Church as in the Eastern Orthodox Church, although that may be said in the Anglican rosary. Unlike the prayer itself, Eastern Orthodox theology of the 14th-century Prayer of Jesus by Gregory Palamas was generally rejected by Latin Catholic theologians until the twentieth century, but Pope John Paul II called Gregory Palamas a saint, calling him a writer great, and theological authority and speak with respect to Palamas' intention "to emphasize the concrete possibility that man is given to unite himself with the Triune God in the intimacy of his heart". In Jesus the Prayer can be seen the Eastern partner of the rosary, which has grown to hold the same place in the Christian West.
Video Jesus Prayer
Origins
The origin of this prayer is most likely an Egyptian desert, inhabited by monasteries of the monastic Desert and the Desert of the 5th century.
A formula similar to the standard form of the Lord's Prayer is found in a letter attributed to John Chrysostom, who died in 407. This "Letter to a Priestess" speaks of "the Lord Jesus Christ, the son of God, have mercy" and "the Lord Jesus Christ , son of God, have mercy on us "is used as a nonstop prayer. However, some people find this letter dubious or false and relate it to an unknown author whose date is unknown.
What may have been an early explicit reference to Jesus Prayer in a form similar to that used today is in the Discourse on Abba Philimon of Philokalia . Philimon lived around 600. The version quoted by Philimon is, "Lord Jesus Christ, Son of God, have mercy on me," which seems to be the earliest source to quote this standard version. While the prayer itself was used at the time, John S. Romanides wrote that "We are still seeking the Father for the term 'Jesus' prayer. ' "
The same idea is recommended in the John Climacus (about 523-606), who recommends regular exercise of a monologos, or one word "Jesus Prayer". The use of the Prayer of Jesus according to the tradition of Philokalia is the subject of the 19th century anonymous Russian spiritual classic The Way of a Pilgrim, also in its original form, without the addition of the word "sinner".
Although Jesus' Prayer has been practiced for centuries as part of Eastern traditions, in the 20th century, it also began to be used in several Western churches, including some Latin and Anglican Catholic churches.
Maps Jesus Prayer
Theology
The hysical practice of the Lord's Prayer is based on a biblical view by which God's name is understood as the place of his presence. Orthodox mysticism has no image or representation. Mystical practice (prayer and meditation) does not lead to perceiving God's representation (see under Palamism). Thus, the most important means of a consecrated life for prayer is called the name of God, as emphasized since the fifth century by thebaid anchorites, or by later Athonite hesychasts. For the Orthodox, the power of the Lord's Prayer not only comes from its content, but from the calling of the name of Jesus.
The root of the holy book
Theologically, the Prayer of Jesus is considered a response from the Holy Tradition to the lesson taught by the parable of the Pharisees and Pharisees, where the Pharisees demonstrated an inappropriate way to pray by crying out: "Thank God, that I am not like the tax collector" whereas Pemungutwa prayed righteously in humility, saying "God have mercy on me, a sinner" (Luke 18: 10-14).
Palamism, the underlying theology
The distinction of energy-essence, a central principle in Orthodox theology, was first formulated by Gregory of Nyssa and developed by Gregory Palamas in the 14th century to support the mystical practice of Hesychasm and against Barlaam of Seminara. It stands that God essence (Ancient Greek: ????? , ousia ) is different from the God of energy , or manifestation in the world, whereby man can experience the Divine. The energy is "not born" or "not created". They are revealed in various episodes of the Bible: the burning bush seen by Moses, the Light at Mount Tabor in Transfiguration.
Apophatism (negative theology) is a central feature of Eastern theological tradition. Incognoscibility is not understood as agnosticism or refusal to know God, because Eastern theology is not concerned with abstract concepts; it is contemplative, with a discourse on things above rational understanding. Therefore, dogma is often expressed antinomically. This form of contemplation, is the experience of God, the enlightenment called the Vision of God or in Greek theories.
For the Eastern Orthodox, the knowledge or noesis of un-created energy is usually associated with apophatism. Repentance in Eastern Orthodox
The Eastern Orthodox Church has a non-juridical view of sin, in contrast to the view of satisfaction of penance as articulated in the West, first by Anselm of Canterbury (as a debt of honor)) and Thomas Aquinas (as a moral debt). The terms used in the East are less legalistic ( grace , punishment ), and more medical ( illness , healing ) with precise precision. Therefore, sin carries no guilt for breaking the rules, but the urge to become something more than what humans usually do. A person repents not because of one or not virtuous, but because human nature can change. Repentance (Ancient Greeks: ???????? , metanoia , "changed one's mind") is not regret, justification, or punishment, but the continuous enforcement of one's freedom, derived from new choices and leads to restoration (return to the original state of man). This is reflected in the Mystery of Confession which is, not limited to confession and presupposes recommendation or punishment, especially that the priest acts in his capacity as a spiritual father. The Mystery of Confession is related to the individual's spiritual development, and relates to the practice of choosing an elder to be trusted as his spiritual guide, turning to him for advice on personal spiritual growth, confessing sin, and seeking counsel.
As stated in the local Council of Constantinople in 1157, Christ brought his redemptive sacrifice not only to the Father, but to the Trinity as a whole. In the redemption of Eastern Orthodox theology is not seen as a ransom. This is God's reconciliation with man, a manifestation of God's love for humanity. So, not the wrath of God the Father but the love that is behind the death of the victim from his son on the cross.
Human redemption is not considered only occurring in the past, but continues to this day through theosis. The initiative belongs to God, but presupposes an active acceptance of man (not just action, but attitude), which is a way of continuing to receive God.
Uniqueness of analogs in other religions
The practice of contemplative or meditation is known in several religions including Buddhism, Hinduism, and Islam (eg japa, zikr). The form of internal contemplation involving deep inner transformations affecting all levels of self is common to traditions that place the ontological value of personality. The history of these practices, including the possibility of spreading them from one religion to another, is not well understood. Such parallels (such as between unusual psycho-spiritual experiences, breathing exercises, body postures, spiritual guidance of elders, warnings of danger) may easily emerge independently of one another, and in any case should be considered in a special religious framework they.
Although some aspects of Jesus' Prayer may resemble some aspects of other traditions, his Christian character is center not just "local color". The purpose of the Christian practicing it is not limited to the achievement of humility, love, or purification of the sinful mind, but instead it becomes holy and seek unity with God (the theosis ), which fulfills all the virtues mentioned above.. So, for Eastern Orthodox:
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- The prayer of Jesus is, first of all, a prayer addressed to God. This is not a means of self-deception or self-liberation, but a reversal of Adam's pride, fixing the transgressions produced between man and God.
- The purpose is not to be dissolved or absorbed into the absence or into the Lord, or to attain another state of mind, but to (re-) unite with God (which by itself is a process) while remaining a different person.
- This is the prayer of the name of Jesus, because Christian anthropology and soteriology are closely related to Christology in Orthodox monasticism.
- In a modern context, the repeated repetition of some as a form of meditation, prayer serves as a kind of spell. However, Orthodox users of Jesus' Prayer emphasize the prayer of the name of Jesus Christ described by Hesychios in Theodoulon Advantages that will meditate on the Trinity God rather than just emptying the mind.
- Recognizing "sinners" is the first lead to humility and repentance, recognizing one's sinfulness.
- Practicing the Jesus Prayer is closely related to the mastery of the soul and body, e.g. with fasting. For Eastern Orthodox is not a bad body, but a "physical way of thinking" is; therefore salvation also takes care of the body.
- Unlike the "syllables" in the special tradition of the spell bounce, Jesus' Prayer can be translated into any language commonly used by prayer. The emphasis is on the meaning, not just on the sound of a certain sound.
- There is no emphasis on psychosomatic techniques, which are seen only as a helper to unify the mind with heart, not as a prerequisite.
The magical way to meet God for the Orthodox, the Prayer of Jesus does not keep any secrets in him, nor does his practice reveal any esoteric truth. Instead, as a hesiktik practice, it demands the setting of the mind irrespective of rational activity and ignores the physical senses for the knowledge of experience of God. It stands along with the actions expected of the believer (prayer, alms, repentance, fasting, etc.) in response to the Orthodox Tradition to the challenge of the Apostle Paul to "pray without ceasing" (1 Thessalonians 5:17). It is also related to the Old Testament Song of Solomon: "I slept but my heart wakes up" (Song of Songs 5: 2). The analogy is that as a lover is always conscious of his lover, people can also achieve a state of "continuous prayer" in which they are always aware of God's presence in their lives.
Practice
The Prayer Prayer of Jesus is integrated into the mental ascesis performed by Orthodox monasticism in the practice of hesychasm. But Jesus' Prayer is not limited to monastic or priestly life. Anyone can practice this prayer, lay people and priests, men, women and children.
In the Eastern tradition the prayer is said or prayed repeatedly, often with the help of a prayer strap (Russian: chotki ; Greek: komvoskini ) , which is the umbilical cord, usually wool, tied with many knots. The person who utters the prayer says one repetition for each node. It may be accompanied by prostration and the sign of the cross, marked by the beads strung along the rope of prayer at intervals. The prayer strap is a "prayer tool" and help for beginners or those who have difficulty practicing Prayer.
Jesus' prayer can be practiced under the guidance and supervision of a spiritual guide (pneumatikos, ???????????????????? and/or Stars, especially when psychosomatic techniques (such as rhythmic breath) are combined.A person who acts as a spiritual "father" and advisor may be an official certified by a Church Lawyer (Pneumatikos Exolmologitis) or sometimes an experienced monk spiritually (referred to in Gerontas Greece (Elder) or in the Russian Starets.) It is possible for that person to be a layman, usually a "practical theologian" (ie one who is well-informed in Orthodox theology but without an official mandate, a certificate, a diploma, etc.). Technique
There is no standard rule for those who pray, "the way there is no mechanical, physical or mental technique that can force God to show his presence" (Metropolitan Kallistos Ware).
In The Way of a Pilgrim, pilgrims advise, â € Å"When you take a breath, say, or imagine yourself saying, 'Lord Jesus Christ,' and when you breathe again, 'pity me. '"Another option is to say (verbally or mentally) all prayer while breathing and again all the prayer while breathe out and the other, to breathe in reading all prayer, breathe out and read the whole prayer again.Each person can also breathe for some seconds between breathing in and out.
Monks can pray this prayer hundreds of times every night as part of their personal cell prayer ("cell rule"). Under the guidance of an elder (Russian Starets Greek Gerondas ), the monk aims to internalize prayer, so he prays incessantly. Diadochos of Photiki refers to Spiritual Knowledge and Discrimination against the automatic repetition of Jesus Prayer, under the influence of the Holy Spirit, even in sleep. This state is regarded as the attainment of the Apostle Paul's counsel to the Thessalonians to "pray without ceasing" (1 Thess. 5:17).
Jesus' prayer can be used for some sort of "psychological" self analysis. According to the account of the Path of Pilgrim and Mount Athos practitioners from the Prayer of Jesus, one can have some insight into his current psychological situation by observing the intonation of the words of prayer, as they are recited which word is most emphasized. This self-analysis can reveal to people who pray about their inner states and feelings, perhaps not yet realized, about their unconsciousness. "
"When praying Jesus Prayer, one might notice that sometimes the word 'God' is spoken louder, more depressed, than others, such as: God Jesus Christ, (Son of God), have mercy on me, a/sinner). In this case, they say, it means that our inner being is now more aware of the fact that Jesus is God, perhaps because we need to be convinced that he controls everything (and we too, the emphasized word is 'Jesus' : Lord Jesus Christ, Son of God, have mercy on me, (sinners).In that case, they say, we feel the need to personally attract more human nature, which is more likely to understand human problems and our shortcomings, perhaps because we are through difficult personal situations, and so if the word 'Christ' is emphasized it can be that we need to ask Jesus as Messiah and Mediator, between man and God the Father, etc. When the word 'Son' is emphasized it recognizes more of Jesus' relationship with the Father. If 'God' is emphasized then we can be more aware of the unity of Jesus with the Father. A pressure of 'pity me' indicates a specific, or urgent, need for compassion. A depressed 'sinner' (or 'sinner') can mean that there is a certain current of sinful nature or a special need for forgiveness.
"To perform this kind of self-analysis, we should begin to read the prayer casually and naturally for a few minutes - so observation will not be consciously 'forced', and then begin to notice the intonation described above.
Also, one may want to consciously emphasize one of the words of prayer especially when one wants to express the conscious feeling of the situation. So when it comes to emphasizing the 'have mercy' part it can be more entertaining or more appropriate. In times of failure, the 'sinner' part, etc....). "
Prayer Level
Paul Evdokimov, a 20th-century Russian philosopher and theologian, writes about how to pray for beginners: at first, the prayer was enthusiastic because the man was emotive and the flow of inner content was expressed. In his view, this condition comes, for the modern man, from the separation of the mind from the heart: "The riot spreads the soul, while silence draws him together." The old fathers cursed the complicated phraseology, for one word was enough for the tax collector, and one word saved the thief on the cross. They just uttered the name of Jesus with whom they contemplated God. For Evdokimov, belief acts to deny any formalism that is quickly mounted in external prayer or in life's duties; he quotes Seraphim from Sarov: "His prayers are not comprehensive if he is self-conscious and he realizes he is praying."
"Because prayer is a living reality, a very personal encounter with the living God, it is not limited to a particular classification or rigid analysis" the on-line catechism reads. As a general guideline for practitioners, the number of different levels (3, 7 or 9) in the practice of prayer is distinguished by Orthodox fathers. They should be seen as very informative, as the Prayer of the Heart is learned under personal spiritual guidance in Eastern Orthodoxy which emphasizes the dangers of temptation when it is done by one's own. Thus, Theophan the Recluse, a 19th-century Russian spiritual writer, speaks of three stages:
- The oral prayer (prayer from the lips) is a simple read, still external to the practitioner.
- Focused prayer, when "the mind is focused on the words" prayer, "speaking as if they are our own."
- The prayer of the heart itself, when prayer is no longer something we do but who we are.
Once this is accomplished, Jesus' Prayer is said to be "self-active" ( ????????????? ). Repeated automatically and involuntarily by the mind, has a Tetris Effect, such as Earworm (advantageous). The body, through uttering prayer, mind, through mental repetition of prayer, is thus unified with "heart" (spirit) and prayer being constant, endlessly "playing" in the background of mind, like the background of music, without obstructing the daily activities of people normal.
Others, such as Father Archimandrite Ilie Cleopa, one of the most representative spiritual fathers of contemporary Romanian Orthodox spiritual monasticism, speak of nine levels (see External links). They are the same path for theosis, more distinctly differentiated:
- Prayer from the lips.
- Prayer in the mouth.
- Prayer on the tongue.
- Vocal prayer.
- Prayer of the mind.
- Heart prayer.
- Active Prayer.
- The prayer that sees all.
- Contemplative prayer.
In its more advanced use, the bhikkhu aims to achieve a practice of Jesus. A quiet prayer in the heart free of images. It comes from this condition, called by John Climacus and Hesychios as "guardians of the mind", that the monk is resurrected by divine grace for contemplation.
Variant of the recurring formula
A number of different repetitive prayer formulas have been demonstrated in the history of Eastern Orthodox monasticism: St. Ioannikios Agung (754-846): "My hope is the Father, my protection is the Son, my refuge is the sanctuary Ghost, O Holy Trinity, Glory to You," the repeated use described in his book Life >; or a more recent practice of Nikolaj Velimirovi ?.
Likewise with the flexibility of the Prayer Jesus practice, no standardization is imposed from its form. His prayer can be as short as "Lord, have mercy" (Kyrie eleison), "Have mercy on me" ("Have mercy on us"), or even "Jesus", to a more general form. It can also contain a call to Theotokos (the Virgin Mary), or to the saints. The essential and unchanging single element is the name of Jesus.
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- The Lord Jesus Christ, the Son of God, have mercy on me, a sinner. (very common form) (Sometimes " ??????????? " translated "sinner" but in Greek article " ??? " is a definite article, so it can be translated "sinner".)
- The Lord Jesus Christ, the Son of God, have mercy on me. (a very common form in the Greek tradition)
- Lord Jesus Christ, have mercy on me. (Common variant on Mount Athos) [3]
- Jesus, have mercy.
- The Lord Jesus Christ, the Son of God, have mercy on us.
- The Lord Jesus Christ, the Son of the living God, have mercy on me, a sinner.
In art
The prayer of Jesus is a core part of the plot in J.Ã, D. Salinger from Franny and Zooey's stories. Its use in the book itself is referenced in the Jeffrey Eugenides novel The Marriage Plot. This prayer is also a central theme of the 2006 Russian film Ostrov .
Catholic Church
Part four The Catechism of the Catholic Church, dedicated to Christian prayer, devotes paras 2665 to 2669 to pray to Jesus.
Praying "Jesus" means calling him and calling him in us. His name is the only one that contains a meaningful presence. Jesus is the Risen One, and whoever calls on the name of Jesus welcomes the Son of God who loves him and who surrenders himself to him. This simple prayer of faith develops in the tradition of prayer in various forms in the East and West. The most usual formulation, transmitted by the spiritual writers of Sinai, Syria, and Mt. Athos, is a prayer, "Lord Jesus Christ, Son of God, have mercy on us sinners." It combines the christological chant of Philippians 2: 6-11 with the call of the tax collector and the blind begging for light. Therefore the heart is open to the misery of man and the mercy of the Savior. The prayer of Jesus' sacred name is the simplest way to always pray. When the sacred name is repeated often with an attentive heart, prayer does not go away by stacking up empty phrases, but clinging to the word and "bear fruit with patience." This prayer is possible "every time" because it is not one work among others but the only work: that is loving God, which animates and transforms every action in Christ Jesus.
In his poem The Book of the Twelve BÃÆ'Â © guines, John of Ruysbroeck, a 14th-century Flemish mystic authorized by Pope Pius X in 1908, wrote of "Uncreated Light, which is not God, but is the intermediary between Him and the 'mind see' "as illuminating the contemplative rather than in the highest mode of contemplation, but in the second of the four modes of rise.
The same method of prayer used in the Roman Catholic Church is preaching, as recommended by John Cassian, about "O Lord, come to my aid, O Lord, hurry to help me" or other Scriptures; repetition of single singled words, as suggested by Cloud of Unknowing; the method used in the Centering Prayer; methods used by the World Community for Christian Meditation, based on Aramaic prayers Maranatha ; use of Lectio Divina; etc.
The Catechism of the Catholic Church says:
The name of Jesus is the heart of Christian prayer. All liturgical prayers end with the words "through our Lord Jesus Christ". Hail Mary reaches its culmination in the words "blessed is the fruit of your womb, Jesus". The Eastern prayer of heart, the Prayer of Jesus, says: "The Lord Jesus Christ, the Son of God, have mercy on me, a sinner." Many Christians, like Joan of Arc, have died with a single word "Jesus" on their lips.
Used by other Christians
Source of the article : Wikipedia
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