Diadochus of Photike composed a paradigmatical doctrine the continual prayer. In his One Hundred practical texts he explicitly refers to the invocation of the Lord and his Name, fundamental bases for the Hesychasm. At the same time, he polemically answered to the Messalians, which had a radical comprehension of the continual prayer. First, I intend to read the expression ἀεὶ τῇ προσευχῇ σχολάζειν (chapter 97) in the context of the same work. Then, I will introduce some significative texts from the Περὶ εὐχῆς from Origenes and the Περὶ προσευχῆς from Evagrius of Pontus, to analyze if there are common concepts on the doctrine of continual prayer. Finally, and I will analyze the Messalians sources about the continual prayer, in order to point out some possible connection with them. Thus, I should evaluate if in Diadochus’ doctrine of the continual prayer we find a Messalian influence, or a possible inspiration from a spiritual tradition, conformed particularly by Origenes and Evagrius.
