Richard Rolle and the Jesus Prayer:

"Meanwhile wonder seized me that I had been chosen for such great joy while I was in exile, because God had then given me gifts which I knew not to ask, nor thought that even the most holy could receive such in this life. Therefore I trow that these are not given for merit, but freely, to whomsoever Christ will. Nevertheless I think no man shall receive them, unless he especially love the Name of Jesus and honour it so greatly that he never lets It from his mind except in sleep. He to whom it is given to do this may, I think, attain that also."(Richard Rolle of Hampole)

JESUS PRAYER DEFINED: "The Way of the Pilgrim."

The following narrative from the Christian Orthodox tradition describes the true story as to how the Jesus Prayer can become the vehicle for Joy and Transformation while carrying on one's day-to-day duties in the secular world. Although we, as Catholics, can and do have historical and theological differences with Orthodox believers who make the Jesus Prayer the center of their mystical spirituality, we nonetheless agree with them as to the efficacy of prayer connected with calling on the Holy Name of Jesus. (Catholic Catechism 2667, 2668)

"By the grace of God I am a Christian man, by my actions a great sinner, and by calling a homeless wanderer of the humblest birth who roams from place to place. My worldly goods are a knapsack with some dried bread in it on my back, and in my breast-pocket a Bible. And that is all.

"On the 24th Sunday after Pentecost I went to church to say my prayers there during the Liturgy. The first Epistle of St. Paul to the Thessalonians was being read, and among other words I heard these--" Pray without ceasing." It was this text, more than any other, which forced itself upon my mind, and I began to think how it was possible to pray without ceasing, since a man has to concern himself with other things also in order to make a living.

"I looked at my Bible, and with my own eyes read the words which I had heard, i.e, that we ought always, at all times and in all places, to pray with uplifted hands. I thought and thought, but knew not what to make of it. " What ought I to do! " I thought. " Where shall I find someone to explain it to me! I will go to the churches where famous preachers are to be heard; perhaps there I shall hear something which will throw light on it for me." I did so. I heard a number of very fine sermons on prayer; what prayer is, how much we need it, and what its fruits are; but no one said how one could succeed in prayer.

"I heard a sermon on spiritual prayer, and unceasing prayer, but how it was to be done was not pointed out. Thus listening to sermons failed to give me what I wanted, and having had my fill of them without gaining understanding, I gave up going to hear public sermons. I settled on another plan--by God's help to look for some experienced and skilled person who would give me in conversation that teaching about unceasing prayer which drew me so urgently.

"For a long time I wandered through many places. I read my Bible always, and everywhere I asked whether there was not in the neighborhood a spiritual teacher, a devout and experienced guide, to be found..."

"At last towards evening I was overtaken by an old man who looked like a cleric of some sort. In answer to my question he told me that he was a monk belonging to a monastery some six miles off the main road. He asked me to go there with him. " We take in pilgrims," said he, "and give them rest and food with devout persons in the guest house." I did not feel like going. So in reply I said that my peace of mind in no way depended upon my finding a resting-place, but upon finding spiritual teaching. Neither was I running after food, for I had plenty of dried bread in my knapsack. " What sort of spiritual teaching are you wanting to get" he asked me. " What is it puzzling you !" ...

"Well, it's like this, Father", said I. "About a year ago, while I was at the Liturgy, I heard a passage from the Epistles which bade men pray without ceasing. Failing to understand, I began to read my Bible, and there also in many places I found the divine command that we ought to pray at all times, in all places; not only while about our business, not only while awake, but even during sleep,'I sleep, but my heart waketh.' This surprised me very much, and I was at a loss to understand how it could be carried out and in what way it was to be done. A burning desire and thirst for knowledge awoke in me. Day and night the matter was never out of my mind.

"So I began to go to churches and to listen to sermons. But however many I heard, from not one of them did I get any teaching about how to pray without ceasing. They always talked about getting ready for prayer, or about its fruits and the like, without teaching one how to pray without ceasing, or what such prayer means. I have often read the Bible and there made sure of what I have heard. But meanwhile I have not reached the understanding that I long for, and so to this hour I am still uneasy and in doubt."

"Then the old man crossed himself and spoke. " Thank God, my dear brother, for having revealed to you this unappeasable desire for unceasing interior prayer. Recognize in it the call of God, and calm yourself. Rest assured that what has hitherto been accomplished In you is the testing of the harmony of your own will with the voice of God. It has been granted to you to understand that the heavenly light of unceasing interior prayer is attained neither by the wisdom of this world, nor by the mere outward desire for knowledge, but that on the contrary it is found in poverty of spirit and in active experience in simplicity of heart. That is why it is not surprising that you have been unable to hear anything about the essential work of prayer, and to acquire the knowledge by which ceaseless activity in it is attained.

"Doubtless a great deal has been preached about prayer... But what is prayer! And how does one learn to pray ! Upon these questions, primary and essential as they are, one very rarely gets any precise enlightenment from present-day preachers. For these questions are more difficult to understand than all their arguments ..., and require mystical knowledge, not simply the learning of the schools. And the most deplorable thing of all is that the vain wisdom of the world compels them to apply the human standard to the divine. Many people reason quite the wrong way round about prayer, thinking that good actions and all sorts of preliminary measures render us capable of prayer. But quite the reverse is the case, it is prayer which bears fruit in good works and all the virtues. The Apostle Paul says, ' I exhort therefore that first of all supplications he made ' (1 Tim. ii,1)

"The first thing laid down in the Apostle's words about prayer is that the work of prayer comes before everything else: ' I exhort therefore that first of all . . .' The Christian is bound to perform many good works, but before all else what he ought to do is to pray, for without prayer no other good work whatever can be accomplished. Without prayer he cannot find the way to the Lord, he cannot understand the truth, he cannot crucify the flesh with its passions and lusts, his heart cannot be enlightened with the light of Christ... None of those things can be effected unless they are preceded by constant prayer...

"He took my request kindly and asked me into his cell. " Come in," said he;... We went into his cell and he began to speak as follows. " The continuous interior Prayer of Jesus is a constant uninterrupted calling upon the divine Name of Jesus with the lips, in the spirit, in the heart; while forming a mental picture of His constant presence, and imploring His grace, during every occupation, at all times, in all places, even during sleep. The appeal is couched in these terms, Lord Jesus Christ, have mercy on me. One who accustoms himself to this appeal experiences as a result so deep a consolation and so great a need to offer the prayer always, that he can no longer live without it, and it will continue to voice itself within him of its own accord. Now do you understand what prayer without ceasing is!"

"Yes indeed, Father, and in God's name teach me how to gain the habit of it," I cried, filled with joy. I listened closely and with great delight, fixed it in my memory, and tried as far as possible to remember every detail. (Then, after practicing it for a while, and finding resistance within himself, in the form of boredom, sleepiness, and sluggishness, the pilgrim returned to the monk who was teaching him about prayer and asked him for the remedy to his difficulties.)

"My dear brother, it is the attack of the world of darkness upon you. To that world, nothing is worse than heartfelt prayer on our part. And it is trying by every means to hinder you and to turn you aside from learning the Prayer. But all the same the enemy only does what God see fit to allow, and no more is than is necessary for us.

"He read, ' If after a few attempts you do not succeed in reaching the realm of your heart in the way you have been taught, do what I am about to say, and by God's help you will find what you seek. The faculty of pronouncing words lies in the throat. Reject all other thoughts (you can do this if you will) and allow that faculty to repeat only the following words constantly, " Lord Jesus Christ, have mercy on me." Compel yourself to do it always. If you succeed for a time, then without a doubt your heart also will open to prayer. We know it from experience.'

"There you have the teaching of the holy Fathers on such cases," said my teacher, " and therefore you ought from today onwards to carry out my directions with confidence, and repeat the Prayer of Jesus as often as possible. Here is a rosary. Take it, and to start with say the Prayer three thousand times a day. Whether you are standing or sitting, walking or lying down, continually repeat 'Lord Jesus Christ, have mercy on me'. Say it quietly and without hurry, but without fail exactly three thousand times a day without deliberately increasing or diminishing the number. God will help you...

"I did as he bade me for a few days, and then I retured to see him. Next he told me to say the prayer 12,000 times a day. The first day I scarcely succeeded in finishing my task of saying twelve thousand prayers by late evening. The second day I did it easily and contentedly. To begin with, this ceaseless saying of the Prayer brought a certain amount of weariness, my tongue felt numbed, I had a stiff sort of feeling in my jaws, I had a feeling at first pleasant but afterwards slightly painful in the roof of my mouth. The thumb of my left hand, with which I counted my beads, hurt a little. I felt a slight inflammation in the whole of that wrist, and even up to the elbow, which was not unpleasant. Moreover, all this aroused me, as it were, and urged me on to frequent saying of the Prayer. For five days I did my set number of twelve thousand prayers, and as I formed the habit I found at the same time pleasure and satisfaction in it.

"Early one morning the Prayer woke me up as it were. I started to say my usual morning prayers, but my tongue refused to say them easily or exactly. My whole desire was fixed upon one thing only--to say the Prayer of Jesus, and as soon as I went on with it I was filled with joy and relief. It was as though my lips and my tongue pronounced the words entirely of themselves without any urging from me. I spent the whole day in a state of the greatest contentment... (Then, wanting to increase the number of times he said the prayer, the Pilgrim went back to his director for permission.)

"He heard me out and then said, " Be thankful to God that this desire for the Prayer and this facility in it have been manifested in you. It is a natural consequence which follows constant effort and spiritual achievement.... Now you see with what admirable gifts God in His love for mankind has endowed even the bodily nature of man. You see what feelings can be produced even outside a state of grace in a soul which is sinful and with passions unsubdued, as you yourself have experienced.

"But how wonderful, how delightful and how consoling a thing it is when God is pleased to grant the gift of self-acting spiritual prayer, and to cleanse the soul from all sensuality! It is a condition which is impossible to describe, and the discovery of this mystery of prayer is a foretaste on earth of the bliss of Heaven. Such happiness is reserved for those who seek after God in the simplicity of a loving heart. Now I give you my permission to say your Prayer as often as you wish and as often as you can. Try to devote every moment you are awake to the Prayer, call on the Name of Jesus Christ without counting the number of times, and submit yourself humbly to the will of God, looking to Him for help. I am sure He will not forsake you, and that He will lead you into the right path."

"Under this guidance I spent the whole summer in ceaseless oral prayer to Jesus Christ, and I felt an absolute peace in my soul..."

The Pilgrim continued this practice as he wandered throughout the highways and byways of life and found that Jesus became his constant companion, and source of ongoing Joy, no matter what he was doing. And through the Power of God constantly Present to him, this prayer became the vehicle for his ascetical practice, by which he gradually freed his will from all natural attachments other than God. And the Pilgrim found that his life was powerfully transformed in supernatural Charity and Joy as his prayer was raised to the level of Cataphatic Contemplation by Almighty God through the actuation of the Gifts of the Holy Spirit. And at that point, his prayer was self-actuating as God, through the Holy Spirit, Prayed the prayer in him, constantly, no matter what he was doing, whether waking or sleeping.

And the same results have been proven in the lives of thousands of others who followed this practice, particularly in the Eastern Orthodox Church, as indicated by the testimony below. And the practice is recommended for all Catholics by Pope John Paul II in the Catholic Catechism, section 2667, 2668.

The following are words of a Romanian Princess:

"I have often read the Jesus Prayer in prayer books and heard it in church, but my attention was drawn to it first some years ago in Rumania. There in a small Monastery of Smbata, tucked away at the foot of the Carpathians in the heart of the deep forest, its little white church reflected in a crystal clear mountain pond, I met a monk who practiced the "prayer of the heart." Profound peace and silence reigned at Smbata in those days; it was a place of rest and strength.

"I have wandered far since I last saw Smbata, and all the while the Jesus Prayer lay as a precious gift buried in my heart. It remained inactive until a few years ago, when I read "The Way of a Pilgrim," the spiritual classic recommending the practice of the Jesus prayer. Since then I have been seeking to practice it continually. At times I lapse; nonetheless, the prayer has opened unbelievable vistas within my heart and soul.

"The Jesus Prayer, or the Prayer of the Heart, centers on the Holy Name itself. The power lies in the name of Jesus; thus "Jesus," alone, may fulfill the whole need of the one who prays. Or, it may be said in its entirety: "Lord Jesus Christ, Son of God, have mercy upon me, a sinner;" it may be changed to "us sinners" or to other persons named, or it may be shortened.

"The Prayer is held to be so outstandingly spiritual because it is focused wholly on Jesus: all thoughts, striving, hope, faith and love are outpoured in devotion to God the Son. It fulfills two basic injunctions of the New Testament. In one, Jesus said: "I say unto you, Whatsoever ye shall ask the Father; in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (John 16:23, 24). In the other precept we find St. Paul's injunction to pray without ceasing, (I. Thess. 5:17). Further, it follows Jesus' instructions upon how to pray (which He gave at the same time He taught His followers the Lord's Prayer ): "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly" (Math 6:6).

"And Jesus taught that all impetus, good and bad, originates in men's hearts. "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh" (Luke 6:45)

"All roads that lead to God are beset with pitfalls because the enemy ( Satan ) ever lies in wait to trip us up. He naturally attacks most assiduously when we are bent on finding our way to salvation, for that is what he most strives to hinder. In mystical prayer the temptations we encounter exceed all others in danger; because our thoughts are on a higher level, the allurements are proportionally subtler. Mysticism is of real spiritual value only when it is practiced with absolute sobriety.

"The 'ascetical life' is a life in which 'acquired' virtues, i.e., virtues resulting from a personal effort, only accompanied by that general grace which God grants to every good will, prevail. The 'mystical life' is a life in which the gifts of the Holy Spirit are predominant over human efforts, and in which 'infused' virtues are predominant over the 'acquired' ones; the soul has become more passive than active. Let us use a classical comparison. Between the ascetic life, that is, the life in which human action predominates, and the mystical life, that is, the life in which God's action predominates, there is the same difference as between rowing a boat and sailing it; the oar is the ascetic effort, the sail is the mystical passivity which is unfurled to catch the divine wind."

"The Jesus Prayer... can be used by anyone, at any time. There is nothing mysterious about this (let us not confuse "mysterious" with "mystic"). We start by following the precepts and examples frequently given by our Lord. First, go aside into a quiet place: "Come ye yourselves apart into a desert place, and rest awhile" (Mark 6:31); "Study to be quiet" (I. Thess. 4:11); then pray in secret--alone and in silence.

"The phrases "to pray in secret alone and in silence" need, I feel, a little expanding. "Secret" should be understood as it is used in the Bible: for instance, Jesus tells us to do our charity secretly--not letting the left hand know what the right one does. We should not parade our devotions, nor boast about them. "Alone" means to separate ourselves from our immediate surroundings and disturbing influences. As a matter of fact, never are we in so much company as when we pray " . . . seeing we also are compassed about with so great a cloud of witnesses . . ." (Hebrews 12:1). The witnesses are all those who pray: Angels, Archangels, saints and sinners, the living and the dead. It is in prayer, especially the Jesus Prayer, that we become keenly aware of belonging to the living body of Christ. In "silence" implies that we do not speak our prayer audibly. We do not even meditate on the words; we use them only to reach beyond them to the essence itself.

"In our busy lives this is not easy, yet it can be done--we can each of us find a few minutes in which to use a prayer consisting of only a few words, or even only one. This prayer should be repeated quietly, unhurriedly, thoughtfully. Each thought should be concentrated on Jesus, forgetting all else, both joys and sorrows. Any stray thought, however good or pious, can become an obstacle. When you embrace a dear one you do not stop to meditate how and why you love--you just love wholeheartedly. It is the same when spiritually we grasp Jesus the Christ to our heart. If we pay heed to the depth and quality of our love, it means that we are preoccupied with our own reactions, rather than giving ourselves unreservedly to Jesus --holding nothing back. Think the prayer as you breathe in and out; calm both mind and body, using as rhythm the heartbeat. Do not search for words, but go on repeating the Prayer, or Jesus' name alone, in love and adoration. That is ALL! Strange--in this little there is more than all!

"It is good to have regular hours for prayer and to retire whenever possible to the same room or place, possibly before an icon. The icon is loaded with the objective presence of the One depicted, and thus greatly assists our invocation. Monks and nuns find that to use a rosary helps to keep the attention fixed. Or you may find it best quietly to close your eyes--focusing them inward.

"The Jesus Prayer can be used for worship and petition; as intercession, invocation, adoration, and as thanksgiving. It is a means by which we lay all that is in our hearts, both for God and man, at the feet of Jesus. It is a means of communion with God and with all those who pray. The fact that we can train our hearts to go on praying even when we sleep, keeps us uninterruptedly within the community of prayer. This is no fanciful statement; many have experienced this life-giving fact. We cannot, of course, attain this continuity of prayer all at once, but it is achievable; for all that is worthwhile we must ". . . run with patience the race that is set before us . . ." (Hebrews 12:1).

"Prayer has always been of very real importance to me, and the habit formed in early childhood of morning and evening prayer has never left me; but in the practice of the Jesus Prayer I am but a beginner. I would, nonetheless, like to awaken interest in this prayer because, even if I have only touched the hem of a heavenly garment, I have touched it--and the joy is so great I would share it with others.

"In fear and joy, in loneliness and companionship, it is ever with me. Not only in the silence of daily devotions, but at all times and in all places. It transforms, for me, frowns into smiles; it beautifies, as if a film had been washed off an old picture so that the colors appear clear and bright, like nature on a warm spring day after a shower. Even despair has become attenuated and repentance has achieved its purpose.

"When I arise in the morning, it starts me joyfully upon a new day. When I travel by air, land, or sea, it sings within my breast When I stand upon a platform and face my listeners, it beats encouragement. And at the end of a weary day, when I lay me down to rest, I give my heart over to Jesus: "(Lord) into thy hands I commend my spirit". I sleep--but my heart as it beats prays on: "JESUS." (Mother Alexandra of Romania)

"The name 'Jesus' contains all: God and man and the whole economy of creation and salvation. 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.(2666-Catechism of the Catholic Church)

"Mental prayer," says a Russian Monk, "is the result of much vocal prayer, and mental prayer leads to the prayer of the heart. The Jesus Prayer should not be said in a loud voice but silently, to oneself, when in the company of others. It should be said quietly,just loud enough that one can hear it, when one is by oneself. It is particularly beneficial to practice the Jesus Prayer aloud when assailed by distraction, grief, spiritual despondency and laziness. The vocal Jesus Prayer gradually awakens the soul from the deep moral slumber into which grief and spiritual despair are wont to thrust it. It is also particularly beneficial to practice the Jesus Prayer aloud when attacked by images, appetites of the flesh, and anger; when their influence causes the blood to boil. It should be practiced when peace and tranquillity vanish from the heart, and the mind hesitates, becomes weak, and—so to speak—goes into upheaval because of the multitude of unnecessary thoughts and images."

Also said about the Jesus Prayer: "Thoughts about vain things are sickness of an idle and sluggish soul. We must, then as Scripture enjoins, guard our intellect diligently (Prov 4:23), praying (the Jesus Prayer) undistractedly and with understanding, and praying with a pure intellect. God wants us to show our zeal for Him, first by our outward asceticism, and then by our love and unceasing prayer; and He provides the path of salvation. The only path leading to heaven is that of complete stillness, the avoidance of all evil, the acquisition of blessings, perfect love towards God and communion with Him in holiness and righteousness. If a man has attained these things he will soon ascend to a divine realm. Yet the person who aspire to this realm must first mortify the earthly aspects (Col. 3:5). For when our soul rejoices in the contemplation of true goodness, it does not return to any of the passions energized by sensual or bodily pleasure receives the manifestation of God with pure and undefiled mind. It is only after we have guarded ourselves rigorously, endured bodily suffering and purified the soul, that God comes to dwell in our hearts, making it possible for us to fulfil His commandments without going astray. He Himself will then teach us how to hold fast to His laws, sending forth His own energies, like rays of the sun, through the grace of the Spirit implanted in us. By way of trials and sufferings we must purify the divine image in us in accordance with which we possess intelligence and are able to receive understanding and likeness of God; for it is by reforging our senses in the furnace of our trials that we free them from all defilement and assume our royal dignity." (Philokalia, Vol II, Faber and Faber, London, 1990, pp. 349-50).