Invocation in Eastern Orthodoxy
In Eastern Orthodox theology, “invocation” refers to the act of calling upon or addressing God, the Holy Trinity, Christ, the Theotokos (Mother of God), saints, or angels in prayer, liturgy, and spiritual practice. It emphasizes dependence on divine grace, intercession, and communion with the heavenly realm. This concept is rooted in biblical precedents (e.g., calling on the name of the Lord in Romans 10:13 or Joel 2:32) and patristic traditions, evolving into structured forms like the epiklesis in the Divine Liturgy, the repetitive Jesus Prayer for personal hesychasm (inner stillness), and the invocation of saints for their intercessory prayers. Unlike Protestant views that often limit invocation to God alone, Orthodoxy sees it as a communal act uniting the Church militant (on earth) and triumphant (in heaven), without compromising Christ’s sole mediation (1 Timothy 2:5). Below, I outline key aspects, drawing from Orthodox liturgical texts, theological writings, and historical developments.
1. Liturgical Invocation: The Epiklesis
The epiklesis (from Greek epiklesis, meaning “calling down” or “invocation”) is a central prayer in the Divine Liturgy, where the priest invokes the Holy Spirit to descend upon the eucharistic gifts (bread and wine) and the assembly, transforming them into the Body and Blood of Christ. This underscores the Orthodox belief that the Holy Spirit accomplishes all divine works in creation, salvation, and sanctification. It follows the anamnesis (remembrance of Christ’s life, death, and resurrection) and is essential for the sacrament’s validity, reflecting the Spirit’s role in Pentecost and the ongoing life of the Church.
Key quote from the epiklesis in the Liturgy of St. John Chrysostom: “Again we offer unto Thee this reasonable and bloodless worship, and we ask Thee, and pray Thee, and supplicate Thee: Send down Thy Holy Spirit upon us and upon these gifts here offered. And make this bread the precious Body of Thy Christ. And that which is in this cup, the precious Blood of Thy Christ. Making the change by the Holy Spirit.” 35 In the Liturgy of St. Basil the Great, it uses “show” instead of “change,” emphasizing revelation through the Spirit. Slavic traditions add the Prayer of the Third Hour: “O Lord, Who at the third hour didst send down Thy Most Holy Spirit upon Thine apostles: Take Him not from us, O Good One, but renew Him in us who pray to Thee.” 35 This invocation highlights the Spirit as “everywhere present and filling all things,” enabling communion and the Kingdom of Heaven.
2. Personal Invocation: The Jesus Prayer
The Jesus Prayer is the quintessential form of personal invocation in Orthodoxy, serving as a tool for unceasing prayer (1 Thessalonians 5:17) and hesychasm, the practice of inner stillness and union with God. Its standard form is: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” 36 This invocation calls upon Jesus’ name, which is “above every name” (Philippians 2:9–10), affirming His lordship, messiahship, and divinity while seeking mercy as the core human need (Luke 18:13). It progresses in stages: oral (lips), mental (mind), and cardiac (heart), becoming automatic and ceaseless, fostering theosis (divinization) through God’s uncreated energies.
Theologically, defended by St. Gregory Palamas (14th century) in the hesychast controversy, it integrates apophatic theology (God’s unknowability) with experiential illumination (theoria), purifying the practitioner from sin and enabling abiding in Christ (1 John 3:6). 38 St. John Climacus describes it as a “weapon” against temptations, while Evagrius Ponticus warns of its proper use under spiritual guidance to avoid delusion. 36 Its purpose is not mere repetition but indwelling the Spirit, yielding joy, divine light, and virtuous living. As St. Gregory of Sinai notes, it should be practiced with humility, often seated with bowed head, breathing rhythmically to focus the mind in the heart. 36
3. Invocation of Saints and Angels
Invocation of saints involves asking them to intercede or pray for us, not as mediators rivaling Christ, but as fellow members of the Body of Christ with parresia (boldness) before God due to their holiness. This is distinguished from worship (latreia), reserved for God, and is akin to asking living friends for prayers (Ephesians 6:18). It affirms the abolition of death through Christ’s Resurrection (2 Timothy 1:10), uniting heaven and earth in one Church (Hebrews 12:22–24).
Biblical rationale includes heavenly awareness of earthly events (Luke 15:7; Revelation 6:9–11, 8:3–4) and Jewish precedents like angels and departed prophets interceding (2 Maccabees 15:12; Book of Enoch). 39 Historically, it traces to apostolic times, with early veneration of martyrs (e.g., St. Polycarp’s martyrdom in 156 AD: “We… honor him as a disciple and imitator of the Lord”). 39 Patristic examples abound:
- St. Basil the Great (c. 330–379): “I invoke [apostles, prophets, martyrs]… that through them… God may be propitious.” 37 40
- St. Gregory of Nyssa (c. 335–395): “Intercede for thy country… Martyr, intercede with courage in favour of your compatriots.” 40
- St. Ephraim the Syrian (c. 306–373): “Intercede for us… that the grace of Christ may come upon us.” 37
- St. John Chrysostom (c. 347–407): “Fly… to His friends, the martyrs… who have great power.” 37
- St. Cyril of Alexandria (c. 376–444): “Hail, Mary, Mother of God… through whom every faithful soul is saved!” 40
Early liturgies, like that of St. Basil, include: “By whose prayers and supplications have mercy upon us.” 37 The Sub Tuum Praesidium (c. 3rd century) invokes Mary: “We fly to thy patronage, O holy Mother of God.” 39 This practice counters Protestant objections by emphasizing continuity with apostolic tradition, not pagan syncretism.
Invocation in Orthodoxy is thus a holistic expression of faith, integrating liturgy, personal devotion, and communal intercession for spiritual growth and salvation. If you’d like expansions on specific practices, historical figures, or comparisons with other traditions, let me know!
