Posted on 01/22/2007 7:11:01 AM PST by stfassisi
Last Words (Prayer and Typology) SCOTT HAHN
Prayer is necessary, but it's not easy. "[F]or we do not know how to pray as we ought" (Rom 8:26). We know how to pray in a superficial way, but not as we ought.
The good news is that our Father knows this, and so He has sent His Son to teach us and has sent His Spirit to transform our moans, groans, and sighs into the profoundest prayers that reach the depths of God's heart. "The Spirit helps us in our weakness. . . . [T]he Spirit himself intercedes for us with sighs too deep for words" (Rom. 8:26). We need to pray better, because that is the only way we can live better. It is sometimes said that prayer is the breath of the spiritual life. That's partially true. It would be truer to say that it is the breath, food, rest, shelter, and means of begetting in the spiritual life. Prayer, then, is the very life of the soul. And, since the soul is immortal, the prayer that we build up on earth will be more permanent than any buildings, memorials, cathedrals, or skyscrapers we can raise with bricks, steel, glass, or marble.
Time for a Change
Prayer is the way we live our relationship with God. Covenant is the word Jesus used to describe this relationship. In the ancient world, a covenant was the legal and ritual means of establishing a family bond. Marriage was considered a covenant; so was adoption. Covenant, then, makes us share in the life of the eternal Family of God, the Blessed Trinity.
We often pray so that something will change. We pray for a healing, a promotion, a reconciliation, a deliverance. All of these are changes.
A covenant, indeed, always changes something. It changes a relationship by changing the status of one of the parties. And what is it that changes when we pray? Often, it seems that people pray in order to change God's mind. But God is eternal, perfect, unchanging, and unchangeable. We pray so that God can change our minds.
Prayer is the way we live our covenant, and so every prayer changes something. It changes us because it intensifies our relationship with God. If the Spirit can change our moans and groans into prayer, then the Spirit can also change our minds, hearts, and wills through prayer — and He'll do this in a way that cannot happen apart from prayer.
Our Fathers
We pray in order to become saints. That's what it means to have an intense relationship with God. Sainthood is the one thing we're here on earth to acquire.
So learn from the saints who have gone before us. They've prayed the Lord's Prayer and have enjoyed its effects most abundantly. We have the Church's infallible word on that. But which saints should we study? The best place to start is at the beginning, with our very eldest brothers in Christ, the brothers we call our fathers: the Fathers of the Church. I would rather lead you to learn from them than from me.
So read the Fathers. Their sermons, poems, letters, and theological works are like treasures hidden away for ages, waiting for you to discover them. Many of the Fathers wrote commentaries on the Lord's Prayer, and I have depended on their wisdom throughout this series in Lay Witness. Today I'd like to draw your attention to three themes you'll find again and again in the Church's most ancient works.
Children of God
First in importance is the centrality of divine fatherhood and our share — our real participation in Christ's divine sonship.
Next, notice how the Fathers insist that our goal is virtue, and not mere learning. They're speaking, moreover, not just of the virtues that make us more prosperous: honesty, diligence, thrift, patience, and so on. They want us especially to grow in the possession and practice of the theological virtues: faith, hope, and charity. To live these virtues means, quite simply, to live as children of God.
Finally, learn from the Fathers how to appreciate the unity of the Old and New Covenants. The New Covenant is promised in the Old, and the Old is fulfilled in the New. Typology is the principle by which we see this most clearly (cf. Catechism, nos. 128-30). Typology shows us that passing from the Old to the New is more than just turning the page from Malachi to Matthew. Typology shows us how Jesus' coming, in the fullness of time, represents the hinge of history — world history and personal history, your life and mine. Typology is not just a literary device, not just an interpretive key to a difficult book. Typology means something intimate for all of us, our movement from servitude to sonship, from time to eternity, from the natural to the supernatural, from earth to heaven . . . from our Creator to our Father.
Ping!
would learn how to pray instead of just saying words.
From Introduction to the Devout Life, by St. Francis de Sales:
On the Necessity of Prayer:
1. PRAYER opens the understanding to the brightness of Divine Light, and the will to the warmth of Heavenly Love—nothing can so effectually purify the mind from its many ignorances, or the will from its perverse affections. It is as a healing water which causes the roots of our good desires to send forth fresh shoots, which washes away the soul’s imperfections, and allays the thirst of passion.
2. But especially I commend earnest mental prayer to you, more particularly such as bears upon the Life and Passion of our Lord. If you contemplate Him frequently in meditation, your whole soul will be filled with Him, you will grow in His Likeness, and your actions will be moulded on His. He is the Light of the world; therefore in Him, by Him, and for Him we shall be enlightened and illuminated; He is the Tree of Life, beneath the shadow of which we must find rest;—He is the Living Fountain of Jacob’s well, wherein we may wash away every stain. Children learn to speak by hearing their mother talk, and stammering forth their childish sounds in imitation; and so if we cleave to the Savior in meditation, listening to His words, watching His actions and intentions, we shall learn in time, through His Grace, to speak, act and will like Himself.
Believe me, my daughter, there is no way to God save through this door. Just as the glass of a mirror would give no reflection save for the metal behind it, so neither could we here below contemplate the Godhead, were it not united to the Sacred Humanity of our Saviour, Whose Life and Death are the best, sweetest and most profitable subjects that we can possibly select for meditation. It is not without meaning that the Saviour calls Himself the Bread come down from Heaven;—just as we eat bread with all manner of other food, so we need to meditate and feed upon our Dear Lord in every prayer and action. His Life has been meditated and written about by various authors. I should specially commend 66 to you the writings of S. Bonaventura, Bellintani, Bruno, Capilla, Grenada and Da Ponte.
3. Give an hour every day to meditation before dinner;—if you can, let it be early in the morning, when your mind will be less cumbered, and fresh after the night’s rest. Do not spend more than an hour thus, unless specially advised to do so by your spiritual father.
4. If you can make your meditation quietly in church, it will be well, and no one, father or mother, husband or wife, can object to an hour spent there, and very probably you could not secure a time so free from interruption at home.
5. Begin all prayer, whether mental or vocal, by an act of the Presence of God. If you observe this rule strictly, you will soon see how useful it is.
6. It may help you to say the Creed, Lord’s Prayer, etc., in Latin, but you should also study them diligently in your own language, so as thoroughly to gather up the meaning of these holy words, which must be used fixing your thoughts steadily on their purport, not striving to say many words so much as seeking to say a few with your whole heart. One Our Father 67 said devoutly is worth more than many prayers hurried over.
7. The Rosary is a useful devotion when rightly used, and there are various little books to teach this. It is well, too, to say pious Litanies, and the other vocal prayers appointed for the Hours and found in Manuals of devotion,—but if you have a gift for mental prayer, let that always take the chief place, so that if, having made that, you are hindered by business or any other cause from saying your wonted vocal prayers, do not be disturbed, but rest satisfied with saying the Lord’s Prayer, the Angelic Salutation, and the Creed after your meditation.
8. If, while saying vocal prayers, your heart feels drawn to mental prayer, do not resist it, but calmly let your mind fall into that channel, without troubling because you have not finished your appointed vocal prayers. The mental prayer you have substituted for them is more acceptable to God, and more profitable to your soul. I should make an exception of the Church’s Offices, if you are bound to say those by your vocation—in such a case these are your duty.
9. If it should happen that your morning goes by without the usual meditation, either owing to a pressure of business, or from any other cause, (which interruptions you should try 68 to prevent as far as possible,) try to repair the loss in the afternoon, but not immediately after a meal, or you will perhaps be drowsy, which is bad both for your meditation and your health. But if you are unable all day to make up for the omission, you must remedy it as far as may be by ejaculatory prayer, and by reading some spiritual book, together with an act of penitence for the neglect, together with a stedfast resolution to do better the next day.
http://www.ccel.org/ccel/desales/devout_life.iv.i.html
When we wish to suggest our wants to persons of high station, we do not presume to do so except with humility and reverence. How much the more, then, are complete humility and pure devotion necessary in supplication of the Lord who is God of the universe! And let us be assured that it is not in saying a great deal that we shall be heard (Matt 6:7),
but in purity of heart and in tears of compunction. Our prayer, therefore, ought to be short and pure, unless it happens to be prolonged by an inspiration of divine grace.
In community, however, let prayer be very short, and when the Superior gives the signal let all rise together.
St. Benedict, Rule, chapter 20
http://www.osb.org/rb/text/rbefjo3.html#20
Doesn't God already know what is in our hearts?
St. Thomas Aquinas, Summa Theologica:
Reply to Objection 1. We need to pray to God, not in order to make known to Him our needs or desires but that we ourselves may be reminded of the necessity of having recourse to God's help in these matters.
Reply to Objection 2. As stated above, our motive in praying is, not Divine disposition, we may change the Divine disposition, but that, by our prayers, we may obtain what God has appointed.
Reply to Objection 3. God bestows many things on us out of His liberality, even without our asking for them: but that He wishes to bestow certain things on us at our asking, is for the sake of our good, namely, that we may acquire confidence in having recourse to God, and that we may recognize in Him the Author of our goods. Hence Chrysostom says [Implicitly [Hom. ii, de Orat.: Hom. xxx in Genes. ]; Cf. Caten. Aur. on Lk. 18: "Think what happiness is granted thee, what honor bestowed on thee, when thou conversest with God in prayer, when thou talkest with Christ, when thou askest what thou wilt, whatever thou desirest."
http://www.newadvent.org/summa/3083.htm#3
Yes,but He still want us to ask Him. Its part of the obedience of Faith.
1. What is Prayer?
Prayer is the raising up of our minds and hearts to God, either to praise Him, or to thank Him, or to beg His grace; and therefore it is divided into Prayer of Praise, Prayer of Thanksgiving., and Prayer of Petition.
[Catechism of the Catholic Church, hereinafter ccc, sec. 2559 "Prayer is the raising of one's mind and heart to God or the requesting of good things from God."]
2. What does to praise God mean?
To praise God means to rejoice at His infinite Perfections, and to glorify and adore Him on that account (Ps. 9:2). [ccc 2649 "Prayer of praise is entirely disinterested and rises to God, lauds him, and gives him glory for his own sake, quite beyond what he has done, but simply because HE IS.]
Examples: David in his Psalms; the three children in the fiery furnace (Dan. 3.); the Blessed Virgin (Luke 1:46-55)
3. Are we obliged to praise God?
Yes, we are; for this we were created. and this will one day be our eternal occupation in Heaven. (Rev. 4.)
"My mouth shall speak the praise of the Lord, and let all flesh bless His holy name for ever, yea for ever and ever". (Ps. 145:21). "Be filled with the Holy Spirit, speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord." (Eph. 5:18-20.)
[ccc 2642 "The prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb.[Cf. Rev 18:24; 19:1-8] In communion with them, the Church on earth also sings these songs with faith in the midst of trial... ]
4. Must we also thank God for His gifts?
Yes, for ingratitude is a detestable vice, whereas gratitude is the best means to obtain new benefits.
"In all things give thanks; for this is the will of God In Christ Jesus".(1 Thess. 5:18).
5. Must we also beg graces of God?
"'Ask,' says Jesus Christ Himself, 'and it shall be given you; seek, and you shall find; knock, and it shall be opened to you' (Luke 11: 9).
6. Is Prayer necessary to all?
Prayer is necessary for salvation to all who have sufficiently the use of reason.
[ccc 2697 "Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life ... insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." (St. Gregory of Nazianzus)]
7. Why is Prayer necessary to all?
Because God has commanded it, and because, without it, we do not receive the graces necessary to persevere to the end. [ccc 2591 "God tirelessly calls each person to this mysterious encounter with Himself."]
See St. Alphonsus, Admonitions, "[P]rayer is necessary for adults as a means of salvation; that is to say, that a person who does not pray, and neglects to ask of God the help requisite for overcoming temptations, and for preserving grace already received, cannot be saved." See CCC 2744.
8. But does not God already know what we stand in need of?
Most certainly; but we do not pray to tell God what we stand in need of, but to acknowledge Him as the Giver of all good gifts, to testify our dependence on Him, and thereby to render ourselves more worthy of His gifts. [ccc 2559 "Man is a beggar before God."]
9. What are the principal fruits of Prayer?
Prayer, 1. Unites us to God; 2. Makes us heavenly minded; 3. Strengthens us against evil; 4. Gives us zeal and energy for good; 5. Comforts us in adversity; and 6. Obtains help for us in time of need, and the grace of perseverance unto death.
Examples: Moses (Exod. 17:11); Samuel ("And Samuel cried unto the Lord, and the Lord sent thunder and rain that day." 1 Kings 12:18 in the Douay Rheims, and 1 Sam 12:18 in the NIV.); also in the Douay see Judith 9, Esther 14; and the Machabees (2 Mac. 15:27). The first Christians prayed while Peter was in prison. (Acts 12:5)
10. How must we pray that we may obtain these fruits?
We must pray, 1. With devotion; 2. With humility; 3. With confidence; 4. With resignation to the will of God; and 5. With perseverance.
11. When do we pray with devotion?
When our prayer comes from the heart, and we avoid all distracting thoughts as much as possible.
'This people honors me with their lips; but their heart is far from me." (Matt. 15:8).
12. Are all the distractions in prayer sinful?
They are sinful when we ourselves are the cause of them, or willfully admit or entertain them; but when we struggle against them, they increase our merit.
[Editor: This can be more easily understood if we think of the times we have a duty to pray, to direct our minds and hearts toward God, such as during the mass or sacraments. During worship we come to be in God's presence, to listen and speak with Him. Does it then make sense to willfully allow ourselves to be distracted? Also, it would be like calling someone over, by name, and making a standard request by rote but not paying attention to what you are saying, or to the person you are addressng. If you made a request like this to your employer, what do you think his response would be?]
13. What should we do in order that we may be less distracted in our prayers?
Before our prayers we should, as far as possible, banish all worldly thoughts, and represent the Omnipresent God in a lively manner to our mind.
Ecclesiasticus 18:23 "Before prayer prepare your soul: and be not as a man that tempts God."[But compare the NAB.] [St. Francis de Sales tells us: "Pray for your prayer's success."]
14. When do we pray with humility?
When we address our prayers to God with a sincere acknowledgment of our weakness and unworthiness.
'The prayer of him that humbles himself shall pierce the clouds." (Ecclesiasticus 35:21). See also the Pharisee and the Publican (Luke18:9-14.)
16. When do we pray with confidence?
When we firmly hope that God will hear our prayer, inasmuch as it is conducive to His honor and to our salvation.
"Let him ask in faith, nothing wavering; for he that wavers is like a wave of the sea, which is moved and carried about by the wind. Therefore let not that man think that he shall receive anything of the Lord" (James 1:6-7).
16. Why may and ought we to have this firm hope?
Because God can give us all good things, and, for the sake of Jesus, will also really do so, as our Savior Himself solemnly assures us, saying: "Amen, amen I say to you, if you ask the Father anything in my name, He will give it to you". John 16:23; compare Mark 9:23-24.
17. But why do we not always receive what we ask for?
1. Either because we do not pray as we ought; or
2. Because that which we ask for is prejudicial to our salvation; or
3. Because we do not persevere in praying; therefore we must also pray with resignation to the will of God, and perseverance.
[See also 1 John 3:22, John 15:7, 1 Peter 3:12, 1 John 5:14-15, Phil. 4:6 , i.e. have confidence, avoid evil and anxiety, and let God and his word abide in you, be part of you. Hebrews 11:6 ]
[Fasting can help, Acts 14:23, and Matt. 17:21, see footnote to this verse in the NAB.]
["Abbe Zeno said, 'If a man wants God to hear his prayer quickly, then before he prays for anything else, even his own soul, when he stands and stretches out his hands towards God, he must pray with all his heart for his enemies. Through this action God will hear everything that he asks.'" Desert Fathers. See Matt. 5:44.] [An "enemy" can be merely one who "opposes the interests of another" according to the dictionary.]
18. When do we pray with resignation to the will of God?
When we leave it entirely to Him to hear us when and how He thinks proper.
"Father, not my will, but Yours be done". (Luke 22:42).
19. When do we pray with perseverance?
When we do not desist, although we are not aware of being heard, but continue to pray the more fervently.
Example of the woman of Chanaan (Matt. 15:22-28.); parable of the friend who asked for three loaves (Luke 11:5-8, compare the NAB). [See also the Widow and unjust Judge. Lk 18:1-8.] [See also how Jesus prayed for long period in a quiet place. Luke 6:12.]
20. Must we always use a set form of words in our prayers?
No, this is done in Vocal Prayer only; but there is also an Interior or Mental Prayer, called meditation.
[For Vocal Prayer see the Catechism of the Catholic Church sections 2700 to 2704.]
21. In what does Meditation consist?
It consists in reflecting upon the life and sufferings of Jesus, upon the Divine Perfections, or other truths of our religion, in order to excite in our hearts pious sentiments, but especially good and efficacious resolutions.
[For Meditation see ccc sections 2705-2708. See also the meditation section in Awaken to Prayer.]
22. When ought we to pray?
Christ says 'that we ought always to pray, and not to faint' (Luke 18:1). [See ccc sections 2742-2743.]
[Pray constantly as St. Paul teaches in Eph. 6:18, 1 Thess 5:17; Eph 5:20. ]
CCC 2757: "Pray constantly" (1 Thess 5:17). It is always possible to pray. It is even a vital necessity. Prayer and Christian life are inseparable. See ccc 2742-43, cf. Jesus' hour of prayer.
23. How is it possible to pray always?
We pray always when we frequently raise up our minds and hearts to God, and offer up to Him all our labors, sufferings, and pleasures. Yet at certain times we are to pray in an especial manner.
1. In time of temptation and other urgent need, and during private and public calamities; 2. In the morning and at night; before and after meals; when the Angelus bell rings; and when we are in the Church. [See About Traditional Basic Catholic Prayers.] [See also the Prayer of the Heart and Prayer without Ceasing.]
26. Why should we particularly pray in the Church?
Because the Church is especially the house of God and of prayer, where all that we see and hear is intended to raise our minds and hearts to the meditation on Divine things.
[The modern catechism, published in1992, suggests places that are favorable for prayer. However they are not the only places. Actually anyplace can be a place for prayer.
"ccc 2696 The most appropriate places for prayer are personal or family oratories, monasteries, places of pilgrimage, and above all the church, which is the proper place for liturgical prayer for the parish community and the privileged place for Eucharistic adoration." See also, ccc 2691
"ccc 2743 It is always possible to pray: The time of the Christian is that of the risen Christ who is with us always, no matter what tempests may arise. Our time is in the hands of God:
It is possible to offer fervent prayer even while walking in public or strolling alone, or seated in your shop, . . . while buying or selling, . . . or even while cooking." St. John Chrysostom.]
26. For whom must we pray?
We must pray for all people: for the living and the dead; for friends and enemies; especially for our parents, brothers and sisters, benefactors, spiritual and temporal Superiors [such as employers and political leaders], and also for [separated Christians and non-Christians].
[ccc "2635 Since Abraham, intercession - asking on behalf of another has been characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm. (Phil 2:4; cf. Acts 7:60; Lk 23:28, 34.)"] See ccc 2635-36.
'I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings he made for all men, for kings, and for all that are in high station, that we may lead a quiet and a peaceable life in all piety and chastity' (1 Tim. 2:1- 2 in the Douay-Rheims, compare the NIV). [See footnote to this passage in the NAB.]
Application. Consider how happy you are that you, [mere dust and ashes,*] are allowed to speak to God, the Most High, as a child speaks to his father. Pray, therefore, often and willingly, and always with as much devotion as you possibly can, both at home and in the Church.
[*On Ash Wednesday we are reminded of this when the priest marks us with ashes and says: "Remember thou art dust..."]
http://landru.i-link-2.net/shnyves/short_catechism_prayer.htm
Why would it matter how we ask? As we all know, God will be able to tell if we are sincere or not.
How do you know if all this is correct?
Hey guy, everybody has to decide for themselves. You don't believe in the axioms, the theorums and postulates aren't going to make much difference.
From the Imitation of Christ
http://www.leaderu.com/cyber/books/imitation/imb2.html#RTFToC69
BOOK TWO
THE INTERIOR LIFE
The First Chapter
MEDITATION
THE kingdom of God is within you," says the Lord.[8]
Turn, then, to God with all your heart. Forsake this wretched world and your soul shall find rest. Learn to despise external things, to devote yourself to those that are within, and you will see the kingdom of God come unto you, that kingdom which is peace and joy in the Holy Spirit, gifts not given to the impious.
Christ will come to you offering His consolation, if you prepare a fit dwelling for Him in your heart, whose beauty and glory, wherein He takes delight, are all from within. His visits with the inward man are frequent, His communion sweet and full of consolation, His peace great, and His intimacy wonderful indeed.
Therefore, faithful soul, prepare your heart for this Bridegroom that He may come and dwell within you; He Himself says: "If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him."[9]
Give place, then, to Christ, but deny entrance to all others, for when you have Christ you are rich and He is sufficient for you. He will provide for you. He will supply your every want, so that you need not trust in frail, changeable men. Christ remains forever, standing firmly with us to the end.
Do not place much confidence in weak and mortal man, helpful and friendly though he be; and do not grieve too much if he sometimes opposes and contradicts you. Those who are with us today may be against us tomorrow, and vice versa, for men change with the wind. Place all your trust in God; let Him be your fear and your love. He will answer for you; He will do what is best for you.
You have here no lasting home. You are a stranger and a pilgrim wherever you may be, and you shall have no rest until you are wholly united with Christ.
Why do you look about here when this is not the place of your repose? Dwell rather upon heaven and give but a passing glance to all earthly things. They all pass away, and you together with them. Take care, then, that you do not cling to them lest you be entrapped and perish. Fix your mind on the Most High, and pray unceasingly to Christ.
If you do not know how to meditate on heavenly things, direct your thoughts to Christ's passion and willingly behold His sacred wounds. If you turn devoutly to the wounds and precious stigmata of Christ, you will find great comfort in suffering, you will mind but little the scorn of men, and you will easily bear their slanderous talk.
When Christ was in the world, He was despised by men; in the hour of need He was forsaken by acquaintances and left by friends to the depths of scorn. He was willing to suffer and to be despised; do you dare to complain of anything? He had enemies and defamers; do you want everyone to be your friend, your benefactor? How can your patience be rewarded if no adversity test it? How can you be a friend of Christ if you are not willing to suffer any hardship? Suffer with Christ and for Christ if you wish to reign with Him.
Had you but once entered into perfect communion with Jesus or tasted a little of His ardent love, you would care nothing at all for your own comfort or discomfort but would rejoice in the reproach you suffer; for love of Him makes a man despise himself.
A man who is a lover of Jesus and of truth, a truly interior man who is free from uncontrolled affections, can turn to God at will and rise above himself to enjoy spiritual peace.
He who tastes life as it really is, not as men say or think it is, is indeed wise with the wisdom of God rather than of men.
He who learns to live the interior life and to take little account of outward things, does not seek special places or times to perform devout exercises. A spiritual man quickly recollects himself because he has never wasted his attention upon externals. No outside work, no business that cannot wait stands in his way. He adjusts himself to things as they happen. He whose disposition is well ordered cares nothing about the strange, perverse behavior of others, for a man is upset and distracted only in proportion as he engrosses himself in externals.
If all were well with you, therefore, and if you were purified from all sin, everything would tend to your good and be to your profit. But because you are as yet neither entirely dead to self nor free from all earthly affection, there is much that often displeases and disturbs you. Nothing so mars and defiles the heart of man as impure attachment to created things. But if you refuse external consolation, you will be able to contemplate heavenly things and often to experience interior joy.
pssst.. hey guys, get over here... Scott Hahn ping
Too bad I gotta read it later.
Yes, it's a matter of faith.
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