This letter summarizes The Jesus Prayer “Lord Jesus Christ have mercy on me” and what happens beyond the boundary of pure prayer, or what Saint Isaac The Syrian and the Fathers call spiritual prayer. Sometimes, spiritual prayer is called by some theoria and by others knowledge, and again by others noetic vision.
For the writings herein, all credit belongs to these three sources:
- Archimandrite Athanasios Anastasiou, ex-abbot of the Holy Monastery of the Great Meteoron. Holy Meteora Spiritual Counsels 1. The Jesus Prayer “Lord Jesus Christ have mercy on me” as a personal prayer of the believers. Saint Stephan’s Holy Monastery — Holy Meteora 2026
- Homily 23 from The Ascetical Homilies of Saint Isaac The Syrian (ISBN 978-0-943405-16-2) Revised Second Edition 2024 Translated from the Greek and Syriac by the Holy Transfiguration Monastery – Brookline, Massachusetts
- The Prayer Rope (ISBN 978-0-9725504-2-0) Published by Saint Nektarios Greek Orthodox Monastery, Roscoe, New York.
The use of the Jesus prayer as a personal prayer of the believers
Archimandrite Athanasios Anastasiou
“What is this prayer? Why is it something different from the other familiar prayers and the wonderful worship, praise and beseeching hymns of the Church?”, Elder Ephraim from the Holy Monastery of Philotheou (Mount Athos) asks; and he answers himself: “Because this is the very essence of all these prayers, just in a few words, easy to say, and at the same time effective and sanctifying, since it is expressed not only verbally, but also in Spirit and in Truth, in the heart of the baptized faithful, where the Holy Spirit dwells. The nous* is concentrated there after renouncing the secular world and it gathers itself in the heart (its natural home), where it is united with God; there, it calls upon the omnipotent and life-giving name of Jesus Christ noetically, unimaginatively, formlessly, colorlessly, continuously.
Footnote *: By the word “nous”, according to the Holy Fathers of the Orthodox Church, we mean the spiritual mind – the highest part of the human soul and the faculty that communes with God, the “eye” of the soul.
The prayer “Lord Jesus Christ have mercy on me” can be recited with or without any prayer-rope. It can also be said aloud or in a whispering voice or noetically-inward. Saint Nicodemus from the Holy Mountain of Athos, the great worker of noetic prayer, says, “When you get tired from praying inwardly, with the heart, you may say orally either the Jesus Prayer “Lord Jesus Christ, Son of God, have mercy on me” or any other prayer you wish. However, you should concentrate your nous (spiritual mind) and focus on the words of the prayer.”
The prayer-rope (“komboskini” as it is called) is a tool for prayer, that is used primarily by the monks during their monastic prayer-rule. It is of great help to the concentration of the nous and it protects us from several distractions and wanderings of the mind. It is usually made of woolen knots and it is knitted in different sizes: 33 knots, 50 knots, 100 or 300 knots. Every knot is knitted with prayer and it is composed of nine knitted crosses, which symbolize the nine Angelic Orders. That’s why it is an amulet for the faithful, who hold it with reverence in the hand or wear it on the wrist; together with our pectoral cross, the prayer rope protects us from every influence or power of the devil, magic or malice. “The Cross is the guardian of the whole world.”
The prayerful person repeats at each knot of the prayer-rope: “Lord Jesus Christ have mercy on me.”
The same prayer can also be recited for all the other people with the ending “have mercy on us” or even for another specific person or more persons with the ending “have mercy on your servant” or “your servants.” At the first knot we mention the name of the person(s) we want to pray for, eg. “Lord Jesus Christ have mercy on your servant Andrew” or Lord Jesus Christ have mercy on your servants George, Mary, John, Alexander.” In the following knots of our prayer-rope we continue to say “Lord Jesus Christ have mercy on your servant(s)”, without repeating these specific names at each knot, since they have already been mentioned at the first knot.
The same prayer could be supplemented by the invocation of the name of our Panagia, the most Holy Mother of God, as well as our Saints. “Lord Jesus Christ, through the intercessions of your Most Holy Mother and all your Saints (here we can name a particular Saint instead) have mercy on your servant(s). We can also ask the intercessions of our Panagia: “Most Holy Theotokos save me or save us”, or even “Most Holy Theotokos save your servant(s). Likewise, we can ask the intercessions of all the Saints or of only one Saint or of certain Saints, that we especially venerate — either because they are the protectors of a category of people, or because they cure a particular illness.
Accordingly, we pray for our reposed ancestors, our brothers and sisters: “Lord Jesus Christ give rest to the soul of your servant(s) or “Lord Jesus Christ, through the intercessions of your Most Holy Mother, give rest to the soul of your servant(s)” or “Lord Jesus Christ, through the intercessions of your Most Holy Mother and all your Saints, give rest to the soul of your servant(s).” We can also say: “Most Holy Theotokos help the soul of your servant(s).”
Our prayer for other persons is an expression of our special love and care for them. It is a kind of spiritual charity, far more important than mere material almsgiving. This opening to all the others indiscriminately, improves the quality of our prayer and elevates it in a higher level, it gives it wings, as Saint John of the Ladder characteristically writes: “Charity is the wings of the soul; if you don’t give wings to your soul, it won’t rise upwards; when your soul acquires wings, it ascends to Heaven. The fire without feeding oil is extinguished; in the same way, prayer without charity is nullified.”
Source: Archimandrite Athanasios Anastasiou, ex-abbot of the Holy Monastery of the Great Meteoron. Holy Meteora Spiritual Counsels 1. The Jesus Prayer “Lord Jesus Christ have mercy on me” as a personal prayer of the believers. Saint Stephan’s Holy Monastery — Holy Meteora 2026
Homily 23
The Ascetical Homilies of Saint Isaac The Syrian
On the many different kinds of prayer, and the dominion of the mind; and to what extent this dominion is empowered to initiate its own movements in the different forms of prayer; and what the natural limit of prayer is, and to what extent you are empowered to pray therein; and that when prayer exceeds this limit, it is no longer prayer, although this activity is called prayer
Glory be to him Who richly pours His gifts upon men! For although they clad with flesh, He has made men to minister unto Himself in the order of the incorporeal natures; He has deemed the earthly nature, and even sinful men like us, who are unworthy even to hear such words, worthy to speak concerning these mysteries. But by His grace He has dispelled the hardness of our hearts, that we might gain understanding from the divine vision of the Scriptures and the instruction of the great Fathers. For by my own struggles I have not been vouchsafed to experience even one thousandth part of what I have written with my hands, and especially in this homily which I now compose for the kindling and enlightenment of our souls, and of those who come across it, with the hope that, perchance, some might rouse themselves by reason of their desire for what I speak of, and endeavor to practice it.
The sweetness of prayer is one thing, and the divine vision of prayer is another; and the second is more honorable than the first, as a mature man is more perfect than an immature child. Sometimes verses become sweet in a man’s mouth, and during prayer one verse is chanted numberless times and does not permit him to continue to the next, for he can find no satiety therein.
But sometimes a certain divine vision is born of prayer, and the prayer of a man’s lips is cut short, and stricken with awe by this vision he becomes as it were a body bereft of breath. This (and the like) we call the divine vision of prayer, and not, as fools affirm it to be, some image and form, or a representation of the image. And further, in the divine vision of prayer there exists measures and distinctions of gifts.
Till this point it is still prayer, for the mind has not yet passed to where there is no prayer: that state is above prayer. The movements of the tongue and the heart in prayer are keys; what comes after them, however, is the entrance into the treasury. Here let every mouth, every tongue become silent, and let the heart (the treasure of the thoughts), and the mind (the ruler of the senses), and the reason (that swift-winged and most shameless bird), and their every device be still. Here let those who seek tarry, for the Master of the house has come.
On pure prayer*
*Footnote: this title is found in the Greek as the beginning of new homily
Even as the whole force of the laws and the commandments given by God to men terminate in the purity of the heart, according to the words of the Fathers, so all the modes and forms of prayer which men pray to God terminate in pure prayer. For sighs, prostrations, heartfelt supplications, sweet cries of lamentation, and all the other forms of prayer have, as I have said, their boundary and the extent of their domain in pure prayer. But once the mind crosses this boundary, from the purity of prayer even to that which is within, it no longer possesses prayer, or movement, or weeping, or dominion, or free will, or supplication, or desire, or fervent longing for things hoped for in this life or in the age to come. Therefore, there exists no prayer beyond pure prayer. Every movement and every form of prayer leads the mind this far by the authority of the free will; for this reason there is a struggle in prayer. But beyond this boundary there is awestruck wonder and not prayer. For what pertains to prayer has ceased, while a certain divine vision remains, and the mind does not pray a prayer.
Every mode of prayer originates from a motion* [*Footnote: The Syriac adds of the soul. The word motion or movement used here have the secondary meaning of a thought, i.e. a mental motion], but once the mind enters into spiritual movements, there is no longer prayer. Prayer is one thing, and the divine vision of prayer is another, even though each takes its inception from the other. For prayer is the seed, and the divine vision is the harvesting of the sheaves, whence the reaper stands in ecstasy before the unutterable sight, how from the mean and naked seed which he sowed, such rich ears of wheat have suddenly burst forth before his eyes; then he remains entirely motionless in his divine vision.
Every prayer is a supplication, or a request, or a thanksgiving, or an offering of praise. Diligently seek out whether there exists one of these modes of prayer, or a request for something, when the mind crosses that boundary and enters into that realm. This I ask of men who know the truth, because not everyone possesses this degree of discernment, but it belongs only to those who have beheld and ministered unto this mystery, or have been taught by such Fathers [as have attained to this], and have learned the truth from their mouths, and have passed their lives in these inquiries and the like.
Just as among ten thousand men scarcely one will be found who has fulfilled the commandments and what pertains to the Law with but a small deficiency, and who has attained to limpid purity of soul, so only one man among thousands will be found who after much vigilance has been accounted worthy to attain to pure prayer, and to break through that boundary, and gain experience of that mystery. Indeed, the majority of men have in no wise been deemed worthy of pure prayer, but only a very few. But as to that mystery which is after pure prayer and lies beyond it, there is scarcely to be found a single man from generation to generation who by God’s grace has attained thereto.
Prayer is a supplication, a care, and a desire of something: of deliverance from trials here, or in the age to come, or a desire of the inheritance of the Fathers. It is a plea from something whereby a man is helped by God. The motions of prayer are delimited by these movements.
Purity or impurity of prayer is to be determined in this manner: if, at the time when the mind makes ready to offer up one of its aforementioned movements, a foreign thought commingles with it, or it wanders in something, then this prayer is not to be called pure; for it has brought an unclean animal to the altar of the Lord, that is the heart, the noetic altar of God. But when the mind fervently embraces one of these motions during the time of supplication — corresponding to the compulsion of the occasion — and when on account of its great ardor the gaze of the motion is drawn by the eye of faith to enter within the veil of the heart, then henceforth the entrances of the soul are closed by this to alien thoughts, the same which are called strangers and which the Law forbids entrance into the Tabernacle of Witness. This is named the acceptable sacrifice of the heart and pure prayer. Its boundaries are, again, until this point. But what lies beyond cannot be called prayer.
Someone might, however, bring to mind what is named spiritual prayer by the Fathers, and not comprehending the force of their words, might say, ‘This also belongs to the domain of prayer.’ But I am of the opinion that if anyone should make inquiry into the meaning of this, he will find it blasphemous for a created being to say that spiritual prayer can be prayed at all. For any prayer that can be prayed is inferior to what is spiritual; and anything that is spiritual is free of movement. And if a man can scarcely pray with purity, what shall we say concerning spiritual prayer?
The Fathers were wont to call every good motion and spiritual activity by the name of prayer; and not only they, but all those enlightened by knowledge were wont to reckon good activities to be nearly the same as prayer, while it is evident that prayer is one thing, and things accomplished, another. Sometimes, spiritual prayer is called by some theoria and by others knowledge, and again by others noetic vision. Do you see how the Fathers interchange appellations for spiritual things? For the exactitude of designations holds valid for things here, while there is no perfect or true name whatever for things of the age to come, but a simple [state of] knowing only, surpassing every appellation, every rudimentary element, form, color, shape, and compound name. For this reason once the soul’s knowledge is raised out of the visible world, the Fathers employ whatever appellations they please to indicate that [state of] knowing, since no one knows its name with exactness. But to make the soul’s deliberations steadfast therein, the Fathers resort to appellations and parables, according to Saint Dyonisius, who writes: ‘We use parables, and syllables, and permissible names, and words, on account of our senses; but when our soul is moved by the operation of the Spirit toward those divine things, then both our senses and their operations are superfluous when the soul has become like unto the Godhead by an incomprehensible union, and is illumined in her movements by the ray of the sublime Light.’ *
Therefore, my brother, you may be certain that the mind has the power to discern its own movements up to the domain of purity in prayer. And when the mind has attained it, either the mind turns back or it abandons prayer; so then prayer becomes as it were a mediator between the natural and spiritual state. Whenever the mind moves, it is found in the natural realm; but once it enters into that other realm, it ceases from prayer. The saints of the age to come do not pray with prayer when their minds have been swallowed up by the Spirit, but rather with awestruck wonder they dwell in that gladdening glory. So it is with us, at the time when the mind is deemed worthy to perceive the future blessedness, it forgets itself and all things of this world, and no longer has movement with regard to any thing.
Wherefore, one may dare to say with confidence that the free will guides and moves every virtue and every order of prayer (whether performed in the body or in the mind), and even the mind itself, that sovereign of the senses. But as soon as the governance and the stewardship of the Spirit rule the mind, the steward of the senses and the thoughts, then a man’s nature is deprived of its free will, and is led by another guidance, and does not direct itself. Where, then, will there be prayer, when a man’s nature has no authority over itself, is led whither it knows not by some other power, and is not able to direct the movements of the mind in that which he chooses, but at that moment is fast in captivity by which it is guided whither it does not perceive? But according to the testimony of Scripture, at such a time a man will not possess a will, nor will he know whether he is ‘in the body or out of the body.’ Therefore, shall there be prayer in a man who is thus taken captive and does not even have cognizance of himself?
Whence let no one blaspheme and dare to affirm that it is possible to pray spiritual prayer. Yet such is the audacious claim of those who pray with impudence and, being ignorant of all knowledge, delude themselves, saying that they can pray spiritual prayer when they wish.* [Footnotes: here Saint Isaac refutes the errors of the Messalians. The words those who pray also mean the Messalians]. But humble and sagacious men condescend to learn from the Fathers to know the bournes of their nature, and they do not suffer their mind to be surrendered to this audacity.
Question Why, then, is this ineffable grace called by the name of prayer, if it is not prayer?
Answer This, we say, is because it is granted to the worthy at the time of prayer, and it has its inception from prayer. For, according to the testimony of the Fathers, there is no other time of visitation appropriate to this most glorious grace, save the time of prayer. Verily, for this reason it is called by the name of prayer, because the mind is led by prayer toward that beatitude, and because prayer is its cause, and at no other time does it take place, as the writings of the Fathers explain. Indeed, we see how many of the saints (as it is also recorded in the narration of their lives) are ravished noetically while they stand at prayer.
But if one were to ask, ‘Why is it only at this time that these great and ineffable gifts are granted?’ we should reply: because at this time more than all others a man is prepared and collected so as to give his attention to God, and he yearns for and awaits mercy from Him. But to put it briefly, prayer is the time of standing at the gate of the King to make supplication; and the entreaty of him that beseeches and makes supplication is fittingly granted at this time. Indeed, what other time is there when a man is so ready and carefully watchful as at the time of prayer? Or is it meet, perhaps, that a man should receive a gift of this kind when he is sleeping, or working, or when his mind is distracted? For lo, even though the saints are never found idle (since at every moment they are occupied with spiritual matters), yet there are times when they do not stand in readiness of prayer, because often they meditate upon one of the histories in the Scripture or upon the divine vision of created things, or other truly profitable subjects.
During the time of prayer, however, the vision of the mind gives heed only to God, and stretches forth to him all its movements, and it offers Him the heart’s supplication with eagerness and constant fervor. Wherefore at this time, when the soul has but one care, it is meet that divine favor should well forth from God. For lo, we observe that when we are offering the visible Sacrifice everyone has made ready and has taken stand in prayer, seeking mercy from the Deity, making supplication and concentrating his mind upon God, then the Holy Spirit comes upon the bread and wine which are set upon the altar table.
At the time of prayer an angel appeared to Zacharias and announced to him the conception of John. Likewise while Peter was praying on the roof at the sixth hour, he beheld the vision which, by means of the sheet that descended from Heaven and the beasts therein, led him to call the nations. And an angel appeared to Cornelius while he prayed, and spoke to him those things written concerning him.
And again God spoke to Jesus the son of Navi when he bowed his face to the earth in prayer. And again, from the mercy seat over the ark (whence the priest was initiated in visions from God concerning everything needful), when the High Priest once a year during the dread time of prayer entered into the Holy of Holies and cast himself down upon his face while all the tribes of Israel were assembled and standing in prayer in the outer tabernacle, the High Priest heard the oracles of God through an awesome and ineffable revelation.
O how awesome was the mystery that was ministered in this ceremony! So also in the time of prayer were all visions and revelations made manifest to the saints. For what other time is so holy, and by its sanctity so apt for the reception of gifts, as the time of prayer, wherein a man converses with God? At this time (when we make our petitions and our supplications to God, and we speak with Him) a man forcefully gathers together all the movements and deliberations [of his soul] and converses with God alone, and his heart is abundantly filled with God. From this he begins to understand incomprehensible things, for the Holy Spirit moves in each man according to his measure, and taking material from that which a man prays, He moves within him, so that during prayer his prayer is bereaved of movement, and his mind is confounded and swallowed up in awestruck wonder, and forgets the very desire of its own entreaty. The mind’s movements are immersed in a profound drunkenness, and it is not in this world; at such a time there will be no distinction between soul and body, nor the remembrance of anything, even as the great and divine Gregory has said: ‘Prayer is the purity of the mind, and it is terminated only by the light of the Holy Trinity through awestruck wonder.’ Do you see how prayer is terminated through the astonishment of the understanding at that which is begotten of prayer in the mind, as I said at the beginning of this homily and in many other places? And again the same Gregory writes: ‘Purity of mind is the lofty flight of the noetic faculties, which resembles the hue of the sky, and upon and through which the light of the Holy Trinity shines at the time of prayer.’
Question And when is a man accounted worthy of the whole of this grace during the time of his prayer?
Answer This comes to pass, he says, when the mind puts off the old man and puts on the new man of grace, and then it sees its purity to be like unto heaven’s hue, which was also called the ‘place of God’ by the council of the elders of the sons of Israel, when it was seen by them in the mountain. Therefore, as I have said, one must not call this gift and grace spiritual prayer, but the offspring of pure prayer which is engulfed by the Holy Spirit. At that moment the understanding is yonder, above prayer; and at the discovery of something better, prayer is abandoned. Then the understanding does not pray with prayer, but it gazes in ecstasy at incomprehensible things that lie beyond this mortal world, and it is silenced by ignorance of all that is found there. This is the unknowing that has been called higher than knowledge. This is the unknowing concerning which it has been said, ‘Blessed is the man who has attained the unknowing that is inseparable from prayer,’ of which we may be deemed worthy by the grace of the only-begotten Son of God, to Whom be all glory, honor, and worship, now, and always, and unto the ages of ages. Amen.
Source: Homily 23 from The Ascetical Homilies of Saint Isaac The Syrian (ISBN 978-0-943405-16-2) Revised Second Edition 2024 Translated from the Greek and Syriac by the Holy Transfiguration Monastery – Brookline, Massachusetts
The Prayer Roper
Published by Saint Nektarios Greek Orthodox Monastery
Roscoe, New York
What Is A Prayer Rope
The prayer rope is a circular rope woven from yarn and comprised of knots that is used as an aid in prayer. If we carefully examine a simple, small prayer rope, we will realize that it has much to teach us. Traditionally, it has been knitted from black wool. Wool, having been sheared from a sheep, reminds us that we are rational sheep of the Good Shepherd, our Lord Jesus Christ. Additionally, it reminds us of the Lamb of God “Who takes away the sins of the world” (John 1:29). Its black color—the color of mourning and sorrow—reminds us of Christ’s words: “blessed are they who mourn, for they will be consoled” (Matthew 5:4). The cross usually found at the end of the prayer rope proclaims Christ’s sacrifice, as well as the victory of life over death, of humility over pride, of self-sacrifice over egotism, of light over darkness.
According to an ancient oral tradition, the prayer rope was first made in the following manner: A certain monk who wanted to count the number of prayers during his daily prayer rule decided to do so by making knots in a rope. The devil, however, despising the monk’s commendable idea would untie the knots in the rope and thus foil his attempts. An angel then appeared and taught the monk how to make a specific knot, formed by knitting a series of nine crosses. The devil could not untie these knots. Subsequently, the prayer rope came to be viewed as a sacred object in the life of Orthodox Christians.
Using The Prayer Rope
The prayer rope can be beneficial to us both during the day when we are going about our work, as well as during the time of our personal prayer in private. Often, we have the intention of praying during the course of the day; however, because we are surrounded by various people and distractions, our mind is constantly preoccupied with numerous thoughts, and we forget even to think about God or prayer. In this instance, the mere presence of the prayer rope serves as a continual external reminder inciting us to pray. At opportune moments, we can hold a prayer rope in our pocket and say the Jesus Prayer mentally, without attracting the attention of others.
When we withdraw to pray alone in our room, or another quiet place, there are no external distractions. Nevertheless, anyone who has tried to pray will know that to collect one’s thoughts during prayer is a most difficult thing to do. Usually the appearance of different thoughts in our mind become even more pronounced at this time. No sooner do we begin praying before we catch ourselves thinking about something else. This is because “the devil extremely despises the person who prays, and when someone is about to pray, he employs every means to spoil man’s goal. He does not cease stirring thoughts of different things in our memory and arousing all the passions through the flesh, in order to obstruct this excellent work of prayer, and prevent the mind’s ascent to God” (Philokalia, Vol. 1)
For this reason, the presence of the prayer rope in hand is a beneficial aid, as it helps us restrain our mind and return to the words of the prayer quickly. As we sit, stand, or kneel, we hold the prayer rope in our hand between our thumb and index finger. We say the prayer once: “Lord Jesus Christ, have mercy on me,” and then move to the next knot. We continue to repeat the prayer, proceeding to the next knot after each prayer, until we come to the end of the prayer rope. As we repeat the prayer, it is necessary to keep our mind focused on the meanings of the words of the prayer, undistracted and free of images, while disregarding all other thoughts and concerns. “Cast aside cares, strip yourself from thoughts, and abandon your body; for prayer is nothing other than detachment from the visible and invisible world,” advises Saint John Climacus (The Ladder)
[Footnote: According to the watchful fathers, noetic prayer primarily is to collect and confine our mind within our heart, and without uttering a word, to repeat the Jesus Prayer “Lord Jesus Christ have mercy on me” internally—with our inner voice alone. Nonetheless, the same Holy Fathers advise when we have difficulty saying the Jesus Prayer with our mind to say it verbally. Saying the Jesus Prayer verbally is equally beneficial, particularly for beginners, as it allows the mind to hear and gradually grow accustomed to the Prayer].
It is necessary for all Christians to have an appointed time each day to pray alone. The following is a time honored prayer rule that leads to favorable results when performed daily: i) morning prayers upon awakening; ii) evening prayers (Small Compline and Salutations to the Mother of God) before bedtime; iii) three 33-knot prayer ropes to Christ; iv) one 33-knot prayer rope to the Theotokos; v) 40 prostrations; vi) one chapter from the New Testament. The few grains produced each day by such a holy habit will slowly add up and, one day give rise to a bountiful harvest that will follow us into the next life.
As we prepare to stand before and speak with our King and God, there are certain things we must take into account. Firstly, our soul must be completely robed with forgiveness for others. Additionally, we are in absolute need of much humility and deep contrition of heart—especially since we are asking God to forgive our sins. Furthermore, we should realize that we must strive to keep all of Christ’s commandments in order to make progress in prayer and to start enjoying the fruits of the Jesus Prayer because unceasing prayer is a gift of God, given by God to them who are proven to be HIs faithful servants. This means that is necessary, among other things, to: guard our senses; fast during the days and periods appointed by the Church; have sincere repentance for our sins; confess our sins to a spiritual father; attend Church every Sunday and major feast days; receive Holy Communion as frequently as possible (after the proper preparation); study the Scriptures; keep our mouth and thoughts clean from judging and condemning others; forgive every person no matter what they have done to us; have humility; have a spirit of gratitude and thankfulness to God for all things (both good and bad); have love and compassion for our brothers in deed; drive away every evil, dirty, and sinful thought that seeks to enter our mind.
[Footnote: The fast days as prescribed by the Orthodox Church are: i) every Wednesday and Friday; ii) Pascha Lent (from Clean Monday until Great Saturday); iii) Dormition of the Theotokos (from August 1st until August 15th); iv) Christmas Lent (from November 15th until December 24th); v) the Apostles fast (from Monday after All Saints Sunday until June 29th); vi) August 29th (beheading of Saint John the Forerunner); vii) September 14th (Elevation of the Cross); viii) January 5th (the day of Theophany)];
Source: The Prayer Rope (ISBN 978-0-9725504-2-0) Published by Saint Nektarios Greek Orthodox Monastery, Roscoe, New York.
Disclaimer: This letter is for informational purposes. This is not to be considered medical advice. Although our site may include health & wellness information, nothing on our site is intended to be, and you should not consider anything on our site to be medical, dental, or other professional advice.
HK® | Bobby Pen & The Pen Pals® | All rights reserved.