Original published on 25 September 2006 on the Franklin Road Baptist Church website

Are "breath prayers" a method by which we can become best friends with God?

    As one advocate of contemplative spirituality summarizes, "One of the beautiful things that emerged from the disciplined life of the Desert Fathers was their soul-full practice of contemplative prayer, including the use of 'Breath Prayers.' The Desert Fathers preferred short, one breath prayers offered in a receptive stillness before God . . . To focus their minds simply on Christ and to descend with Christ into their hearts these monks slowly repeated their short holy prayers over and over with each breath. Many of these prayers were a perfect body rhythm of seven syllables that easily could be whispered in one breath."[3]

    In the course of our waking hours, think of how many times we breathe--hundreds and hundreds, even thousands per day. So to pray "breath prayers" means that like breathing, I am to say the same short sentence prayer over and over again throughout the day.

    In light of the historical background and contemporary recommendation that short biblical phrases be employed in breath praying, an important question arises. Can short and pithy biblical phrases, a right message, be used to pray by a wrong method? To answer this and other questions, we should first analyze the text of 1 Thessalonians 5:17, and then consider breath prayers in the broader context of Jesus' teaching and example of prayer as well as that of the apostles and prophets.

    First, we must note that English translations consider 1 Thessalonians 5:16-18 to be one sentence consisting of three present imperative verbs. Considered as related and coordinate commands by the translators, the verses are separated by either semi-colons or commas (see KJV, NKJV, NASB, NIV, NRSV, 1901 ASV). The text reads, "Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus" (1 Thess. 5:16-18).

    Therefore, what did Paul mean when he commanded the Thessalonians to "pray without ceasing" (1 Thess. 5:17, NASB, KJV, NKJV, NRSV, etc.; "pray continually," NIV; "Keep on praying," NLT)? We can understand that Paul's admonition to continually pray lies in combination with his parallel commands to rejoice ("Rejoice always," v. 16) and to be thankful ("in everything give thanks," v. 18). In other words, a believer's day-to-day walk with the Lord ought to be consistently joyful, prayerful and thankful. In fact, Paul's epistles reveal rejoicing and thanksgiving were constant themes of his consistent prayer life (See Rom. 1:9-10a; 1 Cor. 1:4; 2 Cor. 6:10; Eph. 5:20; Phil. 1:4; 4:4; Col. 1:3; 1 Thess. 1:2; 2 Thess 1:3; Philemon 4).

    Second the word "pray" (proseuchomai) includes all types of praying, i.e., thanksgiving, petitions, praise, etc. In that Paul used the comprehensive word for prayer we may infer that he was not directing the Thessalonians to pray in a certain way by employing a certain phrase to be repeated over and over throughout the day. That reads far too much into the command. Low and Nida advise that when translating Paul's word for prayer into various languages, "It is normally best to avoid an expression which means primarily 'to recite'."[4] In contrast to the free spontaneity of prayer, breath prayers are recitative and repetitive.

    Third, other than that it is to be "without ceasing," Paul leaves the manner and method of prayer undefined. Elsewhere the New Testament describes prayer to have been "earnestly" (James 5:17), directs it to be with head covered (1 Cor. 11:4) and orders it to be "in the Spirit" (Eph. 6:18; Jude 20). Given that under the Holy Spirit's guidance Paul left out advice on how to pray, why should a practice of breath prayers be recommended based upon this verse?

    Fourth, the command "pray without ceasing" is a present iterative imperative, the sense of the tense being that believers ought to maintain a spirit of prayer throughout their waking hours.[5] Prayer should be a constant part of Christian consciousness. As defined by the surrounding commands to rejoice and give thanks, "pray without ceasing" defines more the attitude of vigilance that ought to characterize a believers' prayer life than a particular technique of prayer. Just as the attitude of a believer is to be continuously joyful and thankful, so also their attitude is to be continuously prayerful. Though there is no indication that the apostle practiced or taught breath praying, Leon Morris noted that "Prayer was as natural to Paul as breathing. At any time he was likely to break off his argument or to sum it up by some prayer of greater or less length. In the same way our lives can be lived in such an attitude of dependence on God that we will easily and naturally move into the words of prayer on all sorts of occasions . . ."[6]

    As the record shows, Jesus never engaged in or taught breath praying. Attempts by contemplative spiritualists to label certain of Jesus' prayers as breath prayers intrude upon the plain meaning of the text. The attempt to find a breath prayers in the Lord's Prayer (Matt. 6:9-13), in Jesus' dying words (i.e., "Father, into Thy hands I commit My spirit," Luke 23:46) or in Jesus' commissioning of his disciples ("Receive the Holy Spirit," John 20:22) reads far too much into an otherwise plain meaning of Jesus' teaching and the Gospel narrative (i.e., eisegesis).[7] There's a ditty that goes, "Wonderful things in the Bible I see, Things that are put there by you and by me." Attempts to find breath prayers in the Bible are just that kind of reading into the text. In brief, here's why.

    First, as contemplative spiritualists define them, the Lord's Prayer is not a breath prayer. It's too long. It takes a person with great lung capacity to fit the Lord's Prayer into one breath. Furthermore, trying to fit the Lord's Prayer into a person's breathing rhythm is unnatural. If you don't think so, try saying it in one breath. Second, Jesus committed his spirit to the Father one time. He did not pray repeatedly, "Father, into Thy hands I commit My spirit." Third, the words Jesus addressed to the disciples ("Receive the Holy Spirit") were not a prayer, unless we would contrive it to mean that Jesus was praying to the disciples! By his instruction and practice, it cannot be discerned that Jesus either taught or practiced breath prayers.

Praying a short sentence over and over again bears too much resemblance to the mantra praying of eastern religions (i.e., a word to be repeatedly recited or sung). So the question for the Christian becomes, am I going to engage in a form of praying that does not fit, but in fact contradicts, the New Testament models and examples of prayer? Even if Rick Warren and other spiritual directors should recommend breath prayers, should believers disobey when they pray?

    Now to the question, can biblical words be used to pray in a wrong way? To me this becomes the subtlety of Rick Warren's advice and that of other spiritual directors to pray breath prayers. So we ask: Can a practice be wrong even if it seems so pious and feels so devotional? I think so. The words of Scripture can be employed for means other than what God intended them.

    Take for example, the temptation of Jesus Christ. Satan came at Jesus with a biblical text to entice him to disobey his Father. In fact Satan quoted from the Old Testament book that many Bible students consider to have been Jesus' favorite--Deuteronomy (see Matthew 4:6). Right words can be employed for a wrong purpose. What I am suggesting is that using short phrases of Scripture does not sanctify breath praying. Something can be wrong even if it might seem and feel right. Contemplative spiritual directors are deceptive when they employ God's Word in their attempt to find legitimacy and give sanctity to an unbiblical practice.

    In their contest with Elijah the prophets of Baal prayed a "breath prayer" until they were out of breath. "O Baal, answer us", they prayed. They prayed it over and over again from early in the morning until high noon (1 Kings 18:26). But Jesus directly instructed his disciples not to pray like that. He warned, "And when you are praying, do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words. Therefore do not be like them" (Matt. 6:7-8a). The direct command of Jesus our Spiritual Director is enough for me to avoid any resemblance of pagan praying. As a pastor and in submission to the Lord's and the apostle's teaching on prayer, I cannot in good conscience recommend the practice of praying breath prayers.

    TV sitcoms and reality shows constantly picture people praying breath prayers. They go something like, "Oh, God!" or "Oh, My God!" In their repetition and in the trite situations in which these words are uttered, such expressions are meaningless, vain and even hypocritical. The Law commands, "You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain" (Ex. 20:7). If in their constant repetition breath prayers become boring and therefore meaningless to the practitioner, then a praying of them is vanity, especially if in their personal lives people are disobedient to God. As regarding breath prayers being a spiritual discipline to draw us into the circle of God's friends, they could, if uttered in hypocrisy, drive us farther away from him. As Isaiah and Jesus evaluated the prayers among Israel, the Lord's ancient people, "These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me" (Matt. 15:8, NKJV; compare Is. 29:13).

    Can we become "best friends" with God without practicing his presence by praying breath prayers? Jesus admitted to this potential when he told the disciples, "You are My friends, if you do what I command you" (Jn. 15:14). Though in Scripture Jesus has commanded us to do many things that pertain to life and godliness, he never commanded us to pray breath prayers. In fact, his teaching implies just the opposite, that we should not pray repeated and recitative prayers like the heathen. The Lord called Abraham "My friend" (Isaiah 41:8; James 2:23), but there is no record that first, he prayed constantly, or second, used breath prayers. Yet Abraham was a friend of God because he obeyed God. In the same way we become God's friends through obedience. Trust and obey, for there's no other way.

Pastor Larry DeBruyn

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[1] Rick Warren, The Purpose Driven Life (Grand Rapids: Zondervan, 2002) pp. 87-89.

[2] It must be noted that the Publican's prayer was not a breath prayer. In his parable Jesus stated that in humility and contrition of heart the "tax gatherer" prayed this sinner's prayer one time and then "went down to his house justified" (Lk. 18:10-14). The Jesus Prayer is an entry level prayer, a salvation prayer, in the Christian life. After a sincere one-time utterance of that prayer or one like it, believers enter into a secure and justified standing before God. Before God they are "Not guilty!" Repeated recitation of the Jesus Prayer is unnecessary for reason of a believer's justified standing before God. Based upon being "in Christ," upon Christ's merits and upon the verity of the Scriptures, a believer's justification before God is a done deal (Rom. 8:28-30). In spite of their sinful state and because of the imputed righteousness of Jesus Christ, believers possess a standing before God like unto that which God has with himself! (2 Cor. 5:21). This standing in Christ before God makes the Jesus Prayer seem unnecessary. Personally, I have applied the Jesus Prayer to my spiritual life in the following way: Frequently I will think or pray, "Thank you Lord Jesus for having been merciful to me, a great sinner."

[3] William Gaultiere, "Spiritual Disciplines for the Soul: Breath Prayers," ChristianSoulCare.com, http://www.christiansoulcare.com/spiritualdisciplinebreathprayers.htm

[4] Louw, Johannes P. and Eugene A. Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2nd Edition (New York: United Bible Societies, 1989) Vol. I, 33:178, p. 409.

[5] Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids: ZondervanPublishingHouse, 1996) 521. The command is a present iterative present, the idea being, "not that believers are to pray every minute of every day, but that we should offer prayers to God repeatedly."

[6] Leon Morris, The First and Second Epistles to the Thessalonians (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959) 173.

[7] Gaultiere, "Spiritual Disciplines."