Recently, Metropolitan Kallistos Ware gave a couple of lectures at North Park University in Chicago. The first lecture was on the Jesus Prayer. I recommend listening to the whole lecture, but I wanted to highlight his description of the two uses of the Jesus Prayer.
The first is the free use of the prayer. In the free use, the prayer is prayed at various times throughout the day during the course of your normal activities. This is the manner in which the Jesus Prayer came to me and it remains its most natural use to me. I like the way Metropolitan Kallistos summarizes the free use of the Jesus Prayer in a single phrase.
Find Christ everywhere.
That phrase succinctly captures the heart of this use of the prayer. Christ, of course, is everywhere. Behold, I am with you always, even until the end of the age. Christ, in union with the Father and the spirit, is everywhere present and filling all things. In him we live and move and have our being. All creation subsists in him from moment to moment.
But we easily lose sight of that reality. We tend to act and live as though Christ were somewhere else. The free use of the Jesus Prayer helps us find Christ where we are in the midst of our activities. And it invites us to shape our reaction to our circumstances in and through an awareness of Christ’s presence.
Am I angry or frustrated by a coworker? (I’ve been told I don’t easily suffer fools.) Lord Jesus Christ, Son of God, have mercy on me.
Is rush hour traffic raising my blood pressure? Lord Jesus Christ, Son of God, have mercy on me.
Am I tired of people, even people I love, placing demands on me? Lord Jesus Christ, Son of God, have mercy on me.
Yes, those all seem like little things and minor annoyances. But if we do not learn to find Christ in the routine of our lives, we will not often find him in the larger things, either. I’m not sure why that’s true, but at least for me it is.
The second use of the Jesus Prayer is the fixed use. In other words, it’s the practice of the Jesus Prayer as part of a daily or fixed hour prayer rule. Khouria Frederica’s book has primarily focused on this use of the prayer, but it had not consciously occurred to me that the fixed use had a different goal. Metropolitan Kallistos summarizes its use in another easy to remember phrase.
With this phrase, he ties the prayer to a prayer from the Psalms. Be still, and know that I am God. It’s important to recognize that we cannot simply will inner silence. All traditions (at least those which value inner stillness) recognize that truth. All forms of meditation are, at least in part, designed to still our racing thoughts. However, the Christian tradition does not seek silence for its own sake. Rather, we seek stillness only to know God and know that he is God.
Curiously, be still and know that I am God, is another prayer (of sorts) that came to me at a time of great personal stress and which kept repeating until my frantic mind began to calm. Since that time, I’ve returned to it many times. Before this lecture, I had never made the connection between it and the Jesus Prayer.
Our cogitating minds, in their frenzy of thoughts, make God seem distant, even though he is anything but. With relatively rare exceptions, God is not in the mighty wind, the shaking ground, or the raging fire. Rather, God comes to us in a still small voice and without silence, we do not hear him.