The Jesus Prayer

“Lord Jesus Christ, Son of God, have mercy on me, a sinner” — these are the words of the “Jesus Prayer.” It may be said more briefly: “Jesus, Son of God, have mercy on me,” or “Lord Jesus Christ, have mercy on me.”

The holy martyr Ignatius the God-bearer repeated the name of Jesus continually. A believer should say the “Jesus Prayer” constantly. Only so is the apostle's call fulfilled: “Pray without ceasing” (1 Thess. 5:17).

How is the “Jesus Prayer” to become unceasing prayer? How are we to manage this? We begin first by constantly repeating the words of this prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” At such times the prayer may be said in an ordinary or a low voice, or even in the mind. We shall soon understand that this is not so easy a thing to do. It requires firm diligence. It will be good if a certain time of the day is given to the “Jesus Prayer” itself. It can be included in the morning and evening prayers too. For example, before and after reading the prayers we shall say this prayer for a few minutes. Sometimes, instead of the morning or evening prayers, we may pray with the “Jesus Prayer,” that is, the time needed for those prayers (10–15 minutes, for instance) is given wholly to the “Jesus Prayer.”

If we include the “Jesus Prayer” in our rule of prayer, we shall notice that in saying it the gathering of the mind is not as difficult as in reading other prayers. The advantage of this prayer, and of every short prayer in general, over a long and wordy one is that it comes out of the heart in a single breath, and so it is easy to hold the attention. Moreover, saying this prayer makes it easier for us to focus our attention when saying other prayers as well.

The “Jesus Prayer” is a perfect prayer, for it contains the fundamental truth of our salvation. In saying it we confess that we believe in the incarnation of the Saviour and in the holy consubstantial Trinity. With the words “Lord Jesus Christ, Son of God” we confess the divine and the human natures of the Saviour. He was called “Jesus” as a man, while by the words “Lord” and “Son of God” we call Him God. The “Jesus Prayer” contains the second truth as well (that we believe in the Holy Trinity), since, addressing Him as the Son of God, we mention God the Father and therefore the Holy Spirit too. Recall what the apostle says: “I give you to understand, that… no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:3).

This prayer is called perfect also because it contains the two fundamental and most important aspects of Christian prayer: when we say “Lord Jesus Christ, Son of God,” with these words we glorify, worship and exalt God; after which “a broken and a contrite spirit” says in repentance: “have mercy on me, a sinner.” Besides repentance, this prayer contains the hope that the Saviour will have mercy on us. In the “Jesus Prayer” there breathes, as it were, the faith of the apostle, who says firmly: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34).

Along with this, another advantage of the “Jesus Prayer” is that it is not appointed for any particular part of the day or for some special occasion: nothing stands in its way. Here is what is written in the prayer book: “At work, at rest, at home or away from home, whether you are alone or with others, repeat in heart and in mind the sweet name of the Lord Jesus Christ: Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

But who can do this? Is it possible at all to carry out this direction in practice?

It is understandable that for those who dwell in a monastery it is easier to learn unceasing prayer: their way of life is the best setting for inner prayer. But what is an ordinary Christian living in the world to do; how is he to master this work?

Let us think: have we really no time and no possibility for saying the “Jesus Prayer”?

How many things we do out of habit, mechanically: we wash, we dress, we eat and so on. At those times thought and mind are entirely free. What hinders us from repeating the words of the “Jesus Prayer,” from practising it? It is very important, as soon as we wake, to remember that there is an almighty God who knows the heart, and to say at once: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

Even one who lives with their family will hardly be hindered by anyone from praying in the heart, to themselves. The main thing is to remember this prayer, to keep it in mind, and saying it will become a habit. In the course of the day let us speak only of what is necessary, of what profits us and others.

As for the morning papers, the television or radio concerts, the new and the latest news — you are your own master; it depends on you what you choose between prayer and the pleasures listed above. In general, though, we ought to be able to give up something good and pleasant if we want to receive something better.

Then: before we get to work, and all the more if we have a long journey, can this time too not be used for prayer?

And the work itself is sometimes so mechanical that the hands do their own thing while the mind is free. Let the hands do what they have to do, and let the heart and mind be with Jesus Christ. Let us use this time too for prayer. And if we can do this, even monotonous and dull work will become interesting and pleasant. We should not be anxious that if we pray we shall not cope with our work. On the contrary, the “Jesus Prayer” is always and in everything only a pledge of success.

But suppose our work is such as requires both attention and a gathered mind. Of course, in that case prayer will not be possible. Yet even here a possibility of prayer is given us, and here is how: in strained mental work a break is necessary, if only of a few minutes. This small time should be given to prayer, and when work is resumed the remembrance of God will certainly stay with us, which in itself is equal to prayer.

Of course, such a thing is possible only when our work is calm and peaceful. But when a task is attended by much turmoil and care, what are we to do then? Let us think: what is happening, why do cares and thoughts sometimes torment the soul, why do we lose our peace and rest? Is it not partly because we ourselves sometimes fall captive to these very affairs — and so much so that we can no longer gather the mind? If we somehow work out the habit of regular prayer, if we master the “Jesus Prayer,” we shall be better able to make sense of our cares and affairs, to think them over, to govern our feelings and our mind. Problems and business will not run out even then (if we master prayer), but at least we shall understand what is within our strength, and only then set about the work. Perhaps in this way we shall avoid such a serious psychological and spiritual injury as so-called stress, which probably happens to us because we sometimes take on a task beyond our strength. And a task that goes beyond the bounds of our abilities will certainly disturb and torment the soul.

To those who have not escaped stress we advise a change in their way of life, in their attitude to life. Let us not forget the words of the Gospel: “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Matthew 16:26)

Pensioners make up a large part of our society. For them, free from work and often living in solitude, excellent conditions for the “Jesus Prayer” are created. If they come to know and taste the sweetness of this prayer, they will certainly feel great consolation, and their life will take on a special meaning: they will pray for others, for people, for everyone.