Editing Jesus Prayer (section)

==Eastern Orthodoxy==
{{Eastern Orthodox sidebar}}
{{see also|Eastern Orthodox theology}}

The [[hesychasm|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.<ref name="raduca-2006">{{in lang|ro}} Vasile Răducă, ''Ghidul creştinului ortodox de azi'' (''Guide for the contemporary Eastern Orthodox Christian''), second edition, [[Humanitas publishing house|Humanitas Ed.]], [[Bucharest]], 2006, p. 81, {{ISBN|978-973-50-1161-1}}.</ref> 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, the underlying theology|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]] [[hermit|anchorites]], or by the later [[Mount Athos|Athonite]] [[Hesychasm|hesychasts]]. For the Orthodox the power of the Jesus Prayer comes not only from its content, but from the very invocation of Jesus' name.<ref>{{in lang|ro}} [[Sergei Bulgakov]], ''Ortodoxia'' (''The Orthodoxy''), translation from [[French language|French]], Paideia Ed., [[Bucharest]], 1997, pp. 161, 162–163, {{ISBN|973-9131-26-3}}.</ref>

===Scriptural roots===
The Jesus Prayer combines three [[Bible verses]]: the [[Christological]] hymn of the [[Pauline epistle]] [[Epistle to the Philippians|Philippians]] {{bibleverse-nb|Philippians|2:6–11|KJV}} (verse&nbsp;11: "Jesus Christ is Lord"), the [[Annunciation]] of [[Gospel of Luke|Luke]] {{bibleverse-nb|Luke|1:31–35|KJV}} (verse&nbsp;35: "Son of God"), and the [[Parable of the Pharisee and the Publican]] of Luke {{bibleverse-nb|Luke|18:9–14|KJV}}, in which the Pharisee demonstrates the improper way to pray (verse&nbsp;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&nbsp;13: "God be merciful to me a sinner").{{efn|"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 [[Gospel of Matthew|Matthew]] {{bibleverse-nb|Matthew|5:3–10|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Ματθαίον#ε'|Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται]]"|lit=Blessed are the pure in heart: for they shall see God|label=verse&nbsp;8}}), "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" ({{langx|el|"αδιάλειπτος προσευχή"}}) in his [[First Epistle to the Thessalonians|1&nbsp;Thessalonians]] {{bibleverse-nb|1 Thessalonians|5:16–22|KJV}} ({{langx|grc-x-koine|"[[s:el:Προς Θεσσαλονικείς Α'#5|ἀδιαλείπτως προσεύχεσθε]]"|lit=pray unceasingly|label=verse&nbsp;17}}). "Luke was a student and companion of Paul, his writings presuppose and reflect this esoteric life in Christ."<ref name="romanides1982" /> Closely related to [[Gospel of Luke|Luke]]&shy;'s [[Pharisee and the Publican]] of {{bibleverse-nb|Luke|18:9–14|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Λουκάν#ιη'|ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ]]"|lit=God be merciful to me a sinner|label=verse&nbsp;13}}) are his [[Ten Lepers]] of {{bibleverse-nb|Luke|17:11–19|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Λουκάν#ιζ'|Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς]]"|lit=Jesus, Master, have mercy on us|label=verse&nbsp;13}}) and his [[Blind near Jericho]] of {{bibleverse-nb|Luke|18:35–43|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Λουκάν#ιη'|Ἰησοῦ, υἱὲ Δαυίδ, ἐλέησόν με]]"|lit=Jesus, thou son of David, have mercy on me|label=verse&nbsp;38}}). ''Similar: Matthew {{bibleverse-nb|Matthew|9:27–31|KJV}}, {{bibleverse-nb|Matthew|20:29–34|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Ματθαίον#κ'|ἐλέησον ἡμᾶς, υἱὲ Δαυίδ]]"|lit=son of David, have mercy on us|label=verses&nbsp;9:27 and 20:30–31}}), [[Gospel of Mark|Mark]] {{bibleverse-nb|Mark|10:46–52|KJV}} ({{langx|grc-x-koine|"[[s:el:Κατά Μάρκον#ι'|υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με]]"|lit=Jesus, thou son of David, have mercy on me|label=verse&nbsp;47}}).''<ref name="§2667" /><ref name="goarch-jp">{{cite web |url=https://www.goarch.org/-/the-jesus-prayer |title=The Jesus Prayer |last=Tsichlis |first=Steven Peter |publisher=[[GOARCH]] |date=9 March 1985 |archive-url=https://web.archive.org/web/20170523232615/https://www.goarch.org/-/the-jesus-prayer |archive-date=23 May 2017 |url-status=live |access-date=14 March 2019}}</ref>}}

===Palamism, the underlying theology===
{{Main|Palamism}}
[[Image:Preobrazhenie.jpeg|thumb|[[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 the Apostle|Peter]], [[James, son of Zebedee|James]], and [[John the Apostle|John]]]]
[[Apophatic theology|Apophatism]]<ref>Eastern Orthodox theology doesn't stand [[Thomas Aquinas]]' interpretation to the ''Mystycal theology'' of [[Pseudo-Dionysius the Areopagite]] (''modo sublimiori'' and ''modo significandi'', by which Aquinas unites positive and negative theologies, transforming the negative one into a correction of the positive one). Like pseudo-Denys, the Eastern Church remarks the [[antinomy]] between the two ways of talking about God and acknowledges the superiority of apophatism. Cf. Vladimir Lossky, op. cit., p. 55, [[Dumitru Stăniloae]], op. cit., pp. 261–262.</ref> (negative theology) is the main characteristic of the Eastern theological tradition. [[wikt:incognoscible|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.<ref>{{in lang|ro}} [[Vladimir Lossky]], ''Teologia mistică a Bisericii de Răsărit'' (''The Mystical Theology of the Eastern Church''), translation from [[French language|French]], Anastasia Ed., [[Bucharest]], 1993, pp. 36–37, 47–48, 55, 71. {{ISBN|973-95777-3-3}}.</ref> This form of contemplation is experience of God, [[lighting|illumination]], called the vision of God or, in Greek, [[theoria]].<ref>The Vision of God by [[Vladimir Lossky]] SVS Press, 1997. ({{ISBN|0-913836-19-2}})</ref>{{clarify|date=March 2019}}

For the Eastern Orthodox the knowledge or {{lang|el|[[wikt:noesis|noesis]]}} of the uncreated energies is usually linked to apophatism.<ref>{{in lang|ro}} [[Dumitru Stăniloae|Fr. Dumitru Stăniloae]], ''Ascetica şi mistica Biserici Ortodoxe'' (''Ascetics and Mystics of the Eastern Orthodox Church''), Institutul Biblic şi de Misiune al BOR ([[Romanian Orthodox Church]] Publishing House), 2002, p. 268, {{ISBN|0-913836-19-2}}.</ref><ref>Palmer, G. E. H., ''The Philokalia'', Vol. 4 {{ISBN|0-571-19382-X}}; Sherrard, Philip; Ware, Kallistos, ''On the Inner Nature of Things and on the Purification of the Intellect: One Hundred Texts'' [[Nikitas Stithatos]]</ref>

===Repentance in Eastern Orthodoxy===
{{see also|Eastern Orthodox view of sin}}
The Eastern Orthodox Church holds a non-juridical view of sin, by contrast to the [[atonement (satisfaction view)|satisfaction view]] of [[Atonement in Christianity|atonement]] for sin as articulated in the [[Western Christianity|West]], firstly{{Citation needed|date=September 2024}} by [[Anselm of Canterbury]] (as debt of honor){{Request quotation|date=August 2012}} and [[Thomas Aquinas]] (as a moral debt).{{Request quotation|date=August 2012}} 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 ({{Langx|grc|μετάνοια}}, ''[[metanoia (theology)|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's [[Fall of Man|original state]]).<ref name="goarch-repentance">John Chryssavgis, [http://www.goarch.org/en/ourfaith/articles/article8493.asp "Repentance and Confession - Introduction"]. {{webarchive|url=https://web.archive.org/web/20080317005146/http://www.goarch.org/en/ourfaith/articles/article8493.asp |date=2008-03-17 }}. [[Greek Orthodox Archdiocese of America]]. Retrieved 21 March 2008.</ref> This is reflected in the [[Sacred Mystery|Mystery]] of [[Confession (religion)|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.<ref name="raduca-2006" /><ref name="russ-catechism">[http://orthodoxeurope.org/page/10/1.aspx "An Online Orthodox Catechism"]. [[Russian Orthodox Church]]. Retrieved 21 March 2008.</ref> 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 [[God the Father|Father]] alone, but to the [[Trinity]] as a whole. In the [[Eastern Orthodox theology]] redemption is not 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.<ref name="russ-catechism" />

The redemption of man is not considered to have taken place only in the past, but continues to this day through [[theosis (Eastern Christian theology)|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.<ref name="goarch-repentance" />

===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.<ref>Olga Louchakova, ''Ontopoiesis and Union in the Jesus Prayer: Contributions to Psychotherapy and Learning'', in ''Logos of Phenomenology and Phenomenology of Logos. Book Four&nbsp;– The Logos of Scientific Interrogation. Participating in Nature-Life-Sharing in Life'', [[Springer Science+Business Media|Springer Ed.]], 2006, p. 292, {{ISBN|1-4020-3736-8}}. [[Google Scholar]]: [https://books.google.com/books?hl=en&lr=&id=exqlzPD9KGMC].</ref>

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:<ref name="panagiotis-ro">{{in lang|ro}} Hristofor Panaghiotis, ''Rugăciunea lui Iisus. Unirea minţii cu inima şi a omului cu Dumnezeu'' (''Jesus prayer. Uniting the mind with the heart and man with God by Panagiotis K. Christou''), translation from [[Greek language|Greek]], second edition, Panaghia Ed., Rarău Monastery, [[Vatra Dornei]], pp. 6, 12–15, 130, {{ISBN|978-973-88218-6-6}}.</ref>

:* 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 to [[Fall of Man|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{{efn|''Unite'' if referring to one person; ''reunite'' if talking at an anthropological level.}} 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|date=March 2008}}
:* 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 [[Eastern Orthodoxy#Fasting|fasting]]. For the Eastern Orthodox it is not the body that is wicked, but "the bodily way of thinking"; therefore [[salvation]] also regards the body.
:* Unlike "[[seed syllables]]" in particular traditions of chanting [[mantra]]s, 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,<ref name="kallistos-ware">{{in lang|ro}} ''Puterea Numelui sau despre Rugăciunea lui Iisus'' (''The Power of the Name. The Jesus Prayer in Orthodox Spirituality'') in [[Kallistos Ware]], ''Rugăciune şi tăcere în spiritualitatea ortodoxă'' (''Prayer and silence in the Orthodox spirituality''), translation from [[English language|English]], Christiana Ed., [[Bucharest]], 2003, pp. 23, 26, {{ISBN|973-8125-42-1}}.</ref> the Jesus Prayer does not harbor any secrets in itself, nor does its practice reveal any esoteric truths.<ref>{{in lang|ro}} Fr. Ioan de la Rarău, ''Rugăciunea lui Iisus. Întrebări şi răspunsuri'' (''Jesus Prayer. Questions and answers''), Panaghia Ed., Rarău Monastery, [[Vatra Dornei]], p. 97. {{ISBN|978-973-88218-6-6}}.</ref> Instead, as a [[hesychasm|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" ({{bibleverse|1|Thess|5:17}}).<ref name="goarch-jp" /><ref name="panagiotis-ro" />