Tag: Prayer

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Drudgery or Delight? – On The Proper Perception of Prayer

How do you think of prayer? Is it another thing you “have to do” among many other things on your list? Or is prayer a time where you refrain from doing? Is prayer a requirement you regret or a rest that you relish? What is prayer for you?

The danger in answering questions like these is that we answer them the way they “should” be answered rather than answering in a simply honest way. But the fact is, many struggle with prayer and experience it with a lot of negativity: boredom, distraction, drudgery and so forth.

The fact is prayer is tough. We are very sensory by nature and used to seeing and hearing the one to whom we speak. To encounter God in silence and without sight is unfamiliar, jarring and challenging. Some use icons or pictures, some a prayer book, some pray before the Blessed Sacrament. But in the end, the eyes of the flesh cannot see, only the eyes of the heart, the eyes of faith. This is not only difficult, it is obnoxious to our flesh (i.e. sin nature) which demands to see and hear on its own terms. And the flesh wages war on the on our spirit (cf Gal 5:17) and like a fidgeting child protests all through prayer.

Of course the best way to address this problem is with honesty. Without honesty we don’t really have a spiritual life. A true journey to God requires that all the masks come off, all the little lies we like to tell our self, all the deceptions be set aside. Start with honesty.

Praying out of What is – When people tell me they have a hard time praying I say, “Then THAT is your prayer.  Tell God how absolutely bored you are when you pray. Tell him that you would rather do just about anything than pray to him. Tell him that when it occurs to you that you should pray, or some crazy priest reminds you to pray, that your heart sinks and you put it off and put it off. Tell God you hate praying…..And do you know what you are doing as you tell him all this? You are praying!”

Yes, this is prayer.

“But father, but father, I can’t talk to God like that!” “Why not?” I say. God already knows that this is how you feel. It’s a pretty silly thing to sit in front of God wearing a mask that he can see right through: but all things are naked and exposed to the eyes of him to whom we must give account(Heb 4:13). Five minutes of a prayer of honesty is better than two hours of a prayer of rhetoric and “stained glass” themes that we don’t really mean. Pray honestly, talk to God about what is really going on.

The Book of Psalms is the prayerbook of the Bible and it has God for its author. And notice how plain spoken the psalms are. Every emotion and experience are grist for the prayer mill: Joy, serenity, victory, thanksgiving, petition, anger, anger at God!, rage, vengefulness, disappointment, loss, grief, fear despair. It’s all there and more. There are even psalms that ask God to kill or harm my enemy: 69, 109, 137, even the beautiful 139 ends with the request that God slay the wicked. But these are feelings we honestly have from time to time and God wants us to talk to him about them. If the Book of psalms is a directive for prayer (and it is), then God wants us to speak to him about everything, even the darkest and most sinful of things. Prayer is conversation with God. But it has to be honest.

And something starts to happen when we become really honest in prayer. Little by little, it becomes more relevant to us and we even start to like it a bit. Now don’t tell your flesh that! But your soul starts to breathe, starts to exhale. When all the little self-imposed and unbiblical rules about prayer and the things we’re “not supposed to say to God”  get set aside, the soul enjoys a freedom, and the honesty is refreshing.

And little by little, prayer is not so much another thing to do as it is a rest from all our doings. It is a time to rest, to exhale, to sigh, and to refreshed by the simple fact of being honest with someone who loves us and who we are growing to love. Some one who, Before ever a word is on our lips, knows it through and through (Psalm 139:4). Prayer is freedom to be honest, rest from the labor of wearing masks and the restless anxiety of what others think or expect, prayer is a sigh of truth, rest from the contradictory demands of an often phony world.

Consider this description of prayer from St. Anselm:

Insignificant man, escape from your everyday business for a short while, hide for a moment from your restless thoughts. Break off from your cares and troubles and be less concerned about your tasks and labors. Make a little time for God and rest a while in him. Enter into your mind’s inner chamber. Shut out everything but God and whatever helps you to seek him. And when you have shut the door, look for him, speak to God…. (Proslogion, Chapter 1).

Yes, speak to God. Be honest. Tell him what is really happening. If you need a good manual to assist, get a good Bible or copy of the psalms, one that gives a title or brief sentence describing the content of the psalm. Find one that suits you this particular day and read it, slowly. Before long, as the weeks and years tick by you’ll be speaking on your own, in psalm-like honesty. Some of us even grow silent over the years as words no longer seem necessary or even possible: cor ad cor loquitur (heart speaks to heart).

And when words seem difficult to come by, just sigh. St. Augustine says, This task [of prayer] is generally accomplished more through sighs than words, more through weeping than speech (Letter 130, to Proba).  It may seem a strange thing, but sighing is very relaxing, and much is released from the soul by it.  I have often thought of Gregorian chant as a musical sigh to God and it brings great peace. I am blessed to have a cavernous Church and to be able to read and sing Chant. Most evenings just before bed I go through the passage to the Church and sing (sigh) the proper antiphon to our Lady. This time of year it is the Alma Redemptoris Mater.

So pray. Pray honestly. If words are hard, sigh or just sit quietly. But pray, watch and wait for the Lord. It’s not work, it’s rest.

I have often thought of Gregorian chant as a musical sigh to God and it brings great peace. I am blessed to have a cavernous Church and to be able to read and sing Chant. Most evenings just before bed I go through the passage to the Church and sing (sigh) the proper antiphon to our Lady. This time of year it is the Alma Redemptoris Mater.

There is another old hymn that speaks of the delights of true and honest prayer. It is the old classic, Sweet Hour of Prayer and its lyrics are, in part:

  1. Sweet hour of prayer! sweet hour of prayer!
    That calls me from a world of care,
    And bids me at my Father’s throne
    Make all my wants and wishes known.
    In seasons of distress and grief,
    My soul has often found relief,
    And oft escaped the tempter’s snare,
    By thy return, sweet hour of prayer!
  2. Sweet hour of prayer! sweet hour of prayer!
    Thy wings shall my petition bear
    To Him whose truth and faithfulness
    Engage the waiting soul to bless.
    And since He bids me seek His face,
    Believe His Word and trust His grace,
    I’ll cast on Him my every care,
    And wait for thee, sweet hour of prayer!
  3. Sweet hour of prayer! sweet hour of prayer!
    May I thy consolation share,
    Till, from Mount Pisgah’s lofty height,
    I view my home and take my flight.
    This robe of flesh I’ll drop, and rise
    To seize the everlasting prize,
    And shout, while passing through the air,
    “Farewell, farewell, sweet hour of prayer!”

*

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On Humility in Prayer

I, perhaps like you, have to see folks I love and care about through some difficult periods in their life. One neighbor and parishioner just lost her eight year old daughter to cancer. A number of parishioners are seeking work and praying daily for it, but no work offers seem forth-coming. Still others cry out for the alleviation of any number of different crosses. I too have lots of things for which I pray, and sometimes I get discouraged or even angry when God seems to say, “no” or, “wait.”
One thing I have surely learned about true prayer, and that it is, I have to be humble, very humble. The Scriptures say, we do not know how to pray as we ought (Romans 8:26). Many other translations of this text say even more emphatically: We do not know what we ought to pray for. Yes, it is true, and yet we are often so sure of what is best for us, or best for others. But what we find the desirable outcome is not necessarily the best outcome. And this insight requires of us great humility. We see so little and understand even less. When we ask for some outcome, and it is not wrong to do so, we need to ask humbly. God alone knows the best answer and when to answer. This is humility.
There is an old teaching that basically goes: Many think of prayer as trying to get God to do your will. But true prayer is trying to understand what God’s will is and do it. I heard and African American preacher put it this way:
You got a lotta people that talk about naming and claiming, and calling and hauling…But there’s just something about saying, “THY will be done!” that we’ve forgot.
It’s not wrong to ask. The Book of James says, You have not because you ask not (James 4:2). But we do need to ask with great humility because, truth be told, we don’t really know what is best. James and John came to Jesus one day seeking high positions in the new administration (Kingdom). Jesus said to them, You don’t know what you are asking (Mk 10:38). And the truth is, we don’t.
So ask, but ask humbly.
St. Augustine writes beautifully on this matter in his letter to Proba:
Paul himself was not exempt from such ignorance….To prevent him from becoming puffed-up over the greatness of the revelations that had been given to him, he was given….a thorn in the flesh, a messenger of Satan to buffet him, he asked the Lord three times to take it away from him…..even such a great saint’s prayer had to be refused: My grace is enough for you: my power is at its best in weakness. (2 Cor 12:9)
 
So when we are suffering afflictions that might be doing us either good or harm, [we ought to remember that] we do not to know how to pray as we ought. [B]ecause they are hard to endure and painful, because they are contrary to our nature (which is weak) we, like all mankind, pray to have our afflictions taken from us.  [But], we owe this much respect to the Lord our God, that if he does not take our afflictions away, we should not consider ourselves ignored and neglected. But [rather, we] should hope to gain some greater good through the patient acceptance of suffering. For my power is at its best in weakness.
 
These words are written so that we should not be proud of ourselves…. when we ask for something it would be better for us not to get; and also that we should not become utterly dejected if we are not given what we ask for, despairing of God’s mercy towards us. [I]t might be that what we have been asking for could have brought us some still greater affliction, or it could completely ruin us through the corrupting influence of prosperity. In such cases, it is clear that we cannot know how to pray as we ought.
 
Hence if anything happens contrary to our prayer [request], we ought to bear the disappointment patiently, give thanks to God, and be sure that it was better for God’s will to be done than our own.
 
The Mediator himself has given us an example of this. When he had prayed, My Father, if it is possible, let this cup pass me by, he transformed the human will that was in him because he had assumed human nature and added: Nevertheless, let it be as you, not I, would have it. Thus, truly, By the obedience of one man many have been made righteous.  (St Augustine Letter to Proba (Ep 130 14.25ff)
This song reminds us that the answer to our prayers is often caught up in the paradox of the cross:

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The Practices of Prayer: A Meditation on the Readings for the 29th Sunday of the Year

The readings today speak to us of the power of persistent prayer. In particular the first reading from Exodus pictures prayer powerfully:

In those days, Amalek came and waged war against Israel. Moses, therefore, said to  Joshua, “Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand.”  So Joshua did as Moses told him: he engaged Amalek in battle after Moses had climbed to the top of the hill  with Aaron and Hur. As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. Moses’hands, however, grew tired; so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset. And Joshua mowed down Amalek and his people with the edge of the sword. (Ex 17:-8-13)

 We can notice here six practices related to prayer, six fundamental teachings on prayer:

  1. The Problem for Prayer. In those days, Amalek came and waged war against Israel. None of us like problems, but one thing about problems is that they help to keep us praying. Israel is at war and their enemies are strong. It was  time to pray. In the Gospel for this weekend’s Mass, a widow is troubled about something and it keeps here coming back to the judge. Sometimes God allows us problems to keep us praying. Problems also keep us humble and remind us of our need for God and others. Problems aren’t the only reason we pray but they are one important motivator. It shouldn’t be necessary that problems would cause us to pray. But if we’re honest, we’ll probably admit that problems have a way of summoning prayer from us.
  2. The Priority of Prayer. Moses, therefore, said to  Joshua, “Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand.”  So Joshua did as Moses told him: he engaged Amalek in battle after Moses had climbed to the top of the hill  with Aaron and Hur. Notice that Joshua and the army did not go forth until Moses took up his prayer place. Prayer ought to precede any major work or decision. Too often we rush into life without praying. Each day should begin with prayer. Important decisions are a time for prayer. Prayer needs to precede, it has a priority over and before action. Too many people use prayer as a kind of rear-guard action wherein they ask God to clean up the messes they have made by bad decisions. We end up doing a lot of things we shouldn’t because we don’t pray first. We also end up doing a lot of things poorly that prayer might have clarified or enriched. And prayer isn’t just about praying for this or that specific thing. Prayer involves an on-going relationship with God in which we gradually begin to receive a new mind and heart, where our priorities and vision are clarified and purified. This new mind and heart we get from prayer and study of our faith are also to be considered as a part of the prayer that precedes decisions and actions.
  3. The Power of Prayer. As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. As long as Moses prayed, Israel got the best of the battle. But when fatigue caused his prayer to diminish Israel began to lose. The fact is, prayer changes things. We may never fully know here how our prayer helped to change world history but I am sure that one of the joys of heaven will be to see what a real difference our prayers, even the distracted and poor ones, made. We’ll tell stories in heaven of prayer’s power and appreciate what difference it made for us and what a difference we made for others. For now, much of this is hid from our eyes. But, one day, by and by, we will see with a glorious vision what prayer did. I suppose too that one of the pangs of purgatory might be to see how our failure to pray also had negative effects and how only God’s mercy could over-rule our laziness and failure to pray. Moses is struggling to pray here in this story. So do we. But remembering prayer’s power is an important motivator to keep us on our knees and at our beads. Pray!
  4.  The Partnership of Prayer. Moses’ hands, however, grew tired; so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other. Moses, because of his fatigue, knows he needs to get Aaron and Hur to assist him in praying. As a team they pray together and once again Israel is strengthened and begins to win through. Prayer is not supposed to be a merely “lone-ranger” experience. It is true that personal prayer is important  but so is communal and group prayer. The Lord says, Where two or three are gathered in my name, there am I in the midst of them (Matt 18:20). Likewise he says, Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven(Matt 18:19). Hence, we are taught to gather in prayer liturgically and also to find partners for prayer. Since prayer is so essential and we are individually weak we ought not have it all depend on us. We need our own Aaron and Hur to support us in prayer and make up for our weakness. Do you have some spiritual friends who help you not only to pray but also to walk uprightly? Scripture says, Woe to the solitary man! For if he should fall, he has no one to lift him up….where a lone man may be overcome, two together can resist. A three-ply cord is not easily broken. (Ecclesiastes 4:10,12) Do pray or journey alone. Find some good spiritual friends to accompany you on your journey and to pray along with you.
  5. The Persistence of Prayer. so that [Moses] hands remained steady till sunset. The text says that, with Aaron and Hur to help him, Moses prayed right through to sunset. They prayed right until the end and so must we. There is a mystery as to why God sometimes makes us wait. But pray on anyway. We may at times get frustrated by the delay, pray on anyway. We may get fatigued or even lose heart, but pray on anyway. Like Moses, get some friends to help you, but pray on anyway. Pray, pray, pray. Be like the woman in today’s Gospel who just kept coming to that old judge until he rendered justice for her. Pray until the sunset of your life. I have brought people into the Church long after their spouse or mother who prayed for them has died. Just keep praying till sunset.
  6. The Product of Prayer. And Joshua mowed down Amalek and his people with the edge of the sword. The text says that the enemies of Israel were utterly defeated. This is the product and the power of persistent prayer.  This is what prayer does.  We have already discussed above that we may not fully see prayer’s power and product on this side of the veil. But one day we will on glory’s side. We may not need God to mow down an foreign enemy. But how about the enemies like fear, poverty, illness, and sin? Yes, we have enemies and God still answers prayers. Pray and wait for the product of prayer.

Six practices and teaching on prayer.

This song says, “I Can Go To God in Prayer”

This song says, Somebody prayed for me. Had me on their mind, took the time and prayed for me. I’m so glad they prayed for me!

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The Perils of the Pious: How the Devil Can Hijack Holy Practices

Many years ago I heard a Protestant Minister say that Satan wasn’t all that concerned when a person went to church because he could drag a soul to Hell from a church pew just as soon as from a gutter or brothel. Now preachers are given to hyperbole and perhaps some distinctions are in order here, especially for a Catholic. We do in fact believe that the Sacraments, if received fruitfully, do strengthen us and provide a sure help against the incursions of the evil. That said, we ought to also acknowledge that there are certain temptations common to believers and church-goers. Perhaps we could refer to these as the “Perils of the Pious,” or the “Risks of the Religious.”  What are some of these?

1. The Risk of Ritualistic Reductionism – This temptation is to reduce holiness and righteousness to the following of a few simple rules. One becomes proud of the fact that they go to Mass on Sunday, put some money in the basket, say a few prayers, maybe even the rosary. Now these are all good things, but the danger becomes thinking this is all we must do. We can too easily tell ourselves how good we are and not look at the deeper drives of sin in us such as unrighteous anger, rash judgment, sensuality, greed, and injustice. We think, “I am basically a good person  because of my religious observances.” On account of this thinking, we are not prone to consider that there may be some pretty ugly things about us that need attention.

Many years ago there was a woman in my parish who came to daily Mass and stayed to pray the rosary as well. In many ways she was very holy, and certainly pious. But she had a deep wound in her heart she refused to see. At least once a week she would lament to me how the “neighborhood was changing.” This was basically code for the fact that it was becoming African American. Her laments about this were quite bitter and she thought she’d have to leave the neighborhood on account of it. I suggested to her that perhaps she could love her new neighbors, get to know them, and evangelize. She rebuffed this in strong terms and said, “We’re not going to have them come in here and change our church!”  In further discussions between us it was clear that she couldn’t see her racism for the sin it was and she often protested that she had been going to Church all her life. She had reduced holiness to the following of rituals, to saying a few prayers. These are good things,  but somehow she thought this exempted her from looking at other things, or perhaps it blinded her.

The Pharisees had reduced faith to the following of 613 rules. Now this may sound impressive at first, but many of the rules were about washing things, not eating certain things and so forth. They weren’t that hard to follow. In addition to reducing holiness in this way, they also interpreted the rules in a very minimalistic way. You may recall the rich young man in the Gospel who, when being reminded to love his neighbor asked Jesus, And who is my neighbor?  (Lk. 10:29). In effect what he is trying to do is minimize the concept of “neighbor.” It is as if to say, “If I have to love my neighbor, let’s define neighbor strictly and keep this whole thing manageable.” This is what the Pharisees did, they reduced holiness to a very narrow spectrum and thought they could buy God off by these observances.

There is more to holiness than ritual observance. To this peril of the pious the Lord says, For I desire mercy more than sacrifice, and acknowledgment of God rather than burnt offerings (Hosea 6:6). Jesus reiterates: If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. (Matt. 12:7).

2. Crass Comparison – The religiously observant exhibit important virtues that are praiseworthy. Going to church and praying, reading Scripture, and financially supporting the Church are good things. The religiously observant also strive to avoid serious sins such as fornication, immodesty, drunkenness and the like. They may not live perfect lives,  and surely they admit that, but they do strive to heed God’s Law. However, this too can lead to the tendency to rashly judge others and to show a lack of humility. It becomes too easy to congratulate ourselves for being decent people. We can think, “At least I’m not like that prostitute or that corrupt city official!”  But in the process we can lack the humility to see our own sins as significant, or to see ourselves as in need of great mercy.

The fact is, being better than a prostitute or a corrupt city official is not the standard that’s going to get us heaven. The standard that we must meet is Jesus Christ. Now if we really grasp this and understand how far we are from meeting that standard, then we will humbly cry for mercy. But the peril of the pious is to compare ourselves to others, not to Jesus. Too easily we can become smug and superior, arrogant. We can become unaware that we too need boatloads of grace and mercy to even stand a chance of getting to heaven.

To address this peril of the pious Scripture also speaks: To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ “I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Luke 18:9-14)

3. Checking off the God-Box – There are some people who are religiously observant not so much because they Love God but more because they want to control Him or overcome their fear of Him. We can too easily reason that because we have said certain prayers, or followed certain rules we have “checked off the God box.” Once we’ve said our prayers we can feel safe and get on with our day.

Perhaps this attitude is rooted in fear, and so the thinking is that I have to placate God to get what I want from him. If I don’t pray, perhaps bad things will happen, or good things won’t happen. So I need to pray, but the motive, conscious or unconscious,  is more to advance my own agenda and self-interest than loving attentiveness to God.

Another more cynical form of this is to pray and fulfill religious duties more as a strange way of keeping God at a distance. The thinking here is that God has to be honored for my life to go well. Hence, I will do some quick devotions, (i.e., check off the God-box) and then I can feel free to get on with my day. St. John Vianney said of some who pray in this manner: And still worse, there are some who speak to the good God like this: “I will only say a couple of things to you, and then I will be rid of you.(Catechisme sur la priere: A. Monnin, Esprit du Cure d’Ars, Paris 1899, pp. 87-89).

God wants whole hearted devotion, not perfunctory practice. And we can too easily think that quick devotions, good though they are, will be sufficient. But love is extravagant and wants to do more, not less. God wants love, not lip service. Religious rituals and recited prayers are beautiful things, but they are not the end of our relationship with God they are the beginning. Yet there are some among the religiously observant who think that perfunctory observance will buy God off or permit them to run off in their own directions for the rest of the day. To them the Lord says, This people draw near with their words, and honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists [merely] of tradition learned by rote, (Isaiah 29:13).

You may wish to add to this list. The main point here is that our flesh and the devil can take beautiful things of the faith and twist them for other, less holy purposes. Beware these perils of the pious, these risks of religious.

This video is a rather “humorous” interview with the Devil and how he actually likes the Church because it provides him opportunities to take good things and twist them for bad outcomes. Not sure I agree with everything in the video (e.g. it seems to imply that being right is a form of arrogance) but it is fun and thought-provoking.

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Praying in Sickness and Old Age

Some of the elderly to whom I bring Communion as well as the sick express regret that their age or illness makes it difficult for them to pray.  In years gone by they were busy at work and raising kids and prayer was difficult then. But now that they have the time they regret they cannot concentrate enough to pray. Others struggle to be able to read any longer. Still others find that their memory has faded and prayers, once well known, are now gone and requests for prayer cannot be remembered.

Indeed as the mind grows weaker prayer becomes difficult and distracted. What to do? I usually suggest just a few things.

  1. Sighing– There is a beautiful passage by St. Augustine in his Letter to Proba wherein he speaks of the power of sighs and tears in prayer as more eloquent than words:  This task [of prayer] is generally accomplished more through sighs than words, more through weeping than speech. He “Places our tears in his sight“, and “Our sighs are not hidden from Him,” (Psalm 38:9),  for He has established all things through His Word and does not seek human words. (Letter 130 “To Proba” Chapter 10). Hence this great saint reminds us to sigh often in prayer. Now sighing is linked to longing, longing for relief for our self or others, longing to be with God, longing for things indescribable. Hence I often advise the elderly to sigh more that to be anxious about what words to say or thoughts to form. A sigh often contains them all. For we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings. And the one who searches hearts knows what is the intention of the Spirit…(Rom 8:26-27). To sigh with concern and longing is worth more than any words.
  2. Holding the Rosary – For many of the elderly or sick praying a full rosary is difficult. Even a decade may present challenges. In such cases it well suffices to hold the beads as though one were simply holding Mary’s hand. This is prayer.  Sometimes late at night I too adopt this prayer. Perhaps I have been awakened and feel troubled by some sort of dream or anxiety. And yet I am not awake enough to concentrate on specific prayers. At times like these I just hold my rosary beads until sleep once again comes. It is very consoling and as if I were holding Mary’s hand.
  3. A loving glance– It is good to have a picture (or crucifix) of our Lord, the Blessed Mother of other saints near at hand or on the wall. For the sick and elderly who have trouble praying a simple and loving glance is a rich prayer.
  4. A general offering of our very weakness – When we are sick, infirm or of advanced age we clearly have a sacrifice to offer God, the sacrifice of our very infirmity. Just a simple act of the will from time to time asking the Lord to accept our weakness and humble state as a sacrificial offering. Here too sighs are often all that is necessary in expressing this intention and joining our suffering to Christ’s own, once upon the Cross: Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the Church (Col 1:24).

Perhaps you could add to this list?

Finally,  a word of encouragement to those who do suffer. The Lord is especially close to those who suffer and because of this your prayer is especially powerful. Do not fear the lack of eloquence, sighs are more. Just trust that God’s has a special ear for you on account of your sufferings. A simple loving glance, a sigh, holding your beads, this is all it takes. The prayer of the lowly pierces the clouds; it does not rest until it reaches its goal, nor will it withdraw till the Most High responds (Sirach 35:17-18a). Though the LORD is on high, he looks upon the lowly (Psalm 138:6).  The LORD is close to the brokenhearted, whose spirit is crushed he will save (Psalm 34:19). Though the LORD scoffs at the scoffers, Yet He gives grace to the afflicted (Prov 3:24).

This video of people praying has music by Palestrina that expresses musically a kind of musical sigh. As the harmonies build, experience the yearning and sighing of the soul to be with God. The text that is sung is from Psalm 42:1: Sicut cervus desiderat ad fontes aquarum,ita desiderat anima mea ad te, Deus. (As the deer longs for running water, so longs my soul for you, O God).  The Composer is Palestrina. The Choir is the Cathedral Singers Directed by Richard Proulx (RIP)

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On the Silence of Pastors and a Call to Prayer

One of the more consistent concerns I hear expressed here on the blog about priests and bishops is the problem of too much silence from us. There seems to be quite a hunger from many of you to hear from us more cogently and consistently on matters of the faith, moral law, and the cultural breakdown. There is frustration that more is not said about critical matters.

Although I know of many heroic exceptions to this problem I will admit that the big picture does no always look too pretty. Too many Catholic preachers are content to speak in abstractions and generalities and fear offending with too many specifics. This has meant that important moral issues go unaddressed and that the faith has been poorly handed on for many decades now.

That said I also want to express a little frustration from the clergy side of the equation. While it is true that many people want us to say many things about many issues they still want Mass to be out in 45 minutes and the sermon to be 7-10 minutes. This presents a challenge in covering all the many issues of our day and it seems a little more time has to be taken to effectively address matters of the faith and the meltdown of our culture. Seven minutes a week to hand on the faith compared to dozens of hours per day of  exposure to worldly influence is hardly a good balance. I am not asking for interminable sermons but we do have to have more time thatn merely to present a “thought for the week” if we are going to win this battle.

But I’d like to get out of the way and let a Saint speak on this matter of the silence of pastors and ask your prayers for all our Catholic clergy as you read this instruction of Pope St. Gregory the Great to his Clergy. These writings are excerpted from two sources: Pastoral Rule Book 2.4; and Homily. 17.3 and 14.  The boldface introductory phrase is mine otherwise all the indented text is his:

Discretion is good, fearful silence is not – A spiritual guide should be silent when discretion requires and speak when words are of service. Otherwise he may say what he should not or be silent when he should speak. Indiscreet speech may lead men into error and an imprudent silence may leave in error those who could have been taught. Pastors who lack foresight hesitate to say openly what is right because they fear losing the favor of men. As the voice of truth tells us, such leaders are not zealous pastors who protect their flocks, rather they are like mercenaries who flee by taking refuge in silence when the wolf appears.

Silent Pastors are dumb dogs who leave the flock unprotected – The Lord reproaches them through the prophet: They are dumb dogs that cannot bark (Is 56:10). On another occasion he complains: You did not advance against the foe or set up a wall in front of the house of Israel, so that you might stand fast in battle on the day of the Lord (Ez 13:15). To advance against the foe involves a bold resistance to the powers of this world in defence of the flock. To stand fast in battle on the day of the Lord means to oppose the wicked enemy out of love for what is right. When a pastor has been afraid to assert what is right, has he not turned his back and fled by remaining silent? Whereas if he intervenes on behalf of the flock, he sets up a wall against the enemy in front of the house of Israel.

Silent Pastors are false prophets – Therefore, the Lord again says to his unfaithful people: Your prophets saw false and foolish visions and did not point out your wickedness, that you might repent of your sins (Lam 2:14). …The word of God accuses them of seeing false visions because they are afraid to reproach men for their faults and thereby lull the evildoer with an empty promise of safety. Because they fear reproach, they keep silent and fail to point out the sinner’s wrongdoing.

Scripture says the Clergy must Speak…..Paul says of the bishop: He must be able to encourage men in sound doctrine and refute those who oppose it (Titus 1:9). For the same reason God tells us through Malachi: The lips of the priest are to preserve knowledge, and men shall look to him for the law, for he is the messenger of the Lord of hosts (Mal 2:7). …..

Every Priest Must Preach – Anyone ordained a priest undertakes the task of preaching, so that with a loud cry he may go on ahead of the terrible judge who follows. If, then, a priest does not know how to preach, what kind of cry can such a dumb herald utter? It was to bring this home that the Holy Spirit descended in the form of tongues on the first pastors (Acts 2:3), for he causes those whom he has filled, to speak out spontaneously.

The People must pray for the clergy – Beloved brothers, consider what has been said: Pray the Lord of the harvest to send labourers into his harvest (Matt 9:38). Pray for us so that we may have the strength to work on your behalf, that our tongue may not grow weary of exhortation, and that after we have accepted the office of preaching, our silence may not condemn us before the just judge.

Poor preaching is not ONLY the fault of the clergy – For frequently the preacher’s tongue is bound fast on account of his own wickedness; while on the other hand it sometimes happens that because of the people’s sins, the word of preaching is withdrawn from those who preside over the assembly. With reference to the wickedness of the preacher, the psalmist says: But God asks the sinner: Why do you recite my commandments? (Psalm 50:16) And with reference to the latter, the Lord tells Ezekiel: I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them, for they are a rebellious house (Ez 3:26). He clearly means this: the word of preaching will be taken away from you because as long as this people irritates me by their deeds, they are unworthy to hear the exhortation of truth.

It is not for us to assign the full blame – It is not easy to know for whose sinfulness the preacher’s word is withheld, but it is indisputable that the shepherd’s silence while often injurious to himself will always harm his flock.

Many clergy are not only silent or poor preachers, they are absorbed in worldly matters – There is something else about the life of the shepherds, dearest brothers, which discourages me greatly. But lest what I claim should seem unjust to anyone, I accuse myself of the very same thing, although I fall into it unwillingly – compelled by the urgency of these barbarous times. I speak of our absorption in external affairs; we accept the duties of office, but by our actions we show that we are attentive to other things. We abandon the ministry of preaching and, in my opinion, are called bishops to our detriment, for we retain the honourable office but fail to practice the virtues proper to it. Those who have been entrusted to us abandon God, and we are silent. They fall into sin, and we do not extend a hand of rebuke. But how can we who neglect ourselves be able to correct someone else? We are wrapped up in worldly concerns, and the more we devote ourselves to external things, the more insensitive we become in spirit….They made me keeper of the vineyards, but my own vineyard I have not kept (Song 1:6). We are set to guard the vineyards but do not guard our own, for we get involved in irrelevant pursuits and neglect the performance of our ministry. 

Pray, Pray Pray! Well you know what you need to do. Pray for us who are clergy and leaders. An old saying is true, corruptio optimi pessima (the corruption of the best is the worst) or again, I will strike the shepherd and the sheep will be scattered (Matt 26:31). It is easy to criticize the clergy and well we deserve some of it. But realize this too, Satan has targeted the clergy, your bishop and your priests. It is easier for him to knock out the leaders than to go after the whole flock. Hence he targets bishops, priests and deacons. Send up your prayers as a hedge of protection around us. Pray for clergy who have become distracted and worldly. Pray for clergy who fear man more than God. Pray for clergy who have fallen under the burden of office. Pray for clergy who have been deceived by the evil one. Pray, pray, pray!

Pope Gregory’s feast isn’t until next week but here is an anticpation of it:

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I am having a "Fifth Station Moment"

When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. – Luke 23:26

Many Catholics have a devotion to a saint or a particular prayer. Over the past ten years or so, I have developed a devotion to the 5th Station of the Cross. In fact, I refuse to have a “bad day.” Rather, I chose to call those times “Fifth Station Moments.”

Simon the Cyrene is pressed into service

The Fifth Station recalls the moment Simon the Cyrenian is pressed into service to carry the Cross of Christ. Simon was a bystander who probably had no interest in helping. In fact, he probably thought of Jesus as a common criminal and was angry when the Roman soldiers forced him to carry the Cross.

At times, we are all pressed into service

I have a special devotion to this station because in my life there are many times I feel like Simon. In others words, there are times when I feel like a relatively innocent man who has unwillingly and unfairly had a Cross thrust upon his shoulders. Sometimes it is the Cross of one of my students, fellow parishioners or teachers. Other times it is the Cross of another member of my family. I have even had a Cross of two that was purposefully thrust upon me by the calculated and sinful actions of another Christian. Finally, I must admit that very often, it may a Cross of my own making that I am forced to carry.

When this happens, I try hard not to lament my circumstances, though I often do exactly that! Rather, through prayer, I try to turn to the Fifth Station and the example of Simon. Simon is mentioned only briefly in Holy Scripture but he is mentioned by name in the three synoptic Gospels. Therefore, his example is worthy of some contemplation.

Simon was clearly a reluctant participant during this pivotal moment in salvation history. If this were not true, he would not had been “pressed” into service. Nonetheless, it is easy to imagine that Simon eventually realized that he had been given a privilege to carry the Cross of Christ. Furthermore, in carrying the Cross he did not walk away or go ahead. He was still following Christ. And, more profoundly, maybe only after Simon recognized Jesus as the Redeemer, Jesus eventually took the Cross back and proceeded up Calvary on his own.

Bad day? No, just a “Fifth Station Moment”

When I am having a “Fifth Station Moment” it helps me to remember that in the end, the Cross is always taken away from me, by God himself no less! I have to bear it for a while but it is Christ alone who died for my sins. He still has the hardest part of the deal. The Fifth Station also helps me to recognize the redemptive power of suffering. Christ said, “Whoever does not carry his own cross and come after Me cannot be My disciple.” – Luke 14:27.

Let us remember that all of our burdens can and will be carried by Jesus, but only as we too recognize Him as our Savior.

I hope you have a good day today.  But, if not, I pray you have a “Fifth Station Moment” instead.

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Two Teachings on Prayer from The Lord

In today’s Gospel the Lord Jesus gives two fundamental teachings on prayer. First he gives us a pattern for prayer and then teaches the importance of persistence. Let’s look at both in turn.

As the Gospel opens we hear the request of the apostles: Lord, teach us to pray just as John taught his disciples(Lk 11:2). in answer to their request the Lord gives what has come to be called the Lord’s Prayer.

Teaching 1- The Pattern of Prayer Now it is important to understand what the Lord is doing here lest we misunderstand the wider point. He is not just giving a set of words to say. He is not teaching: “When you pray, say these words.” If the exact words were the main point then you can be sure that Luke’s version would be exactly the same, word for word, with Matthew’s version. It is essentially the same but there are many variances as well. Most all of us have memorized the more familiar Matthean version and Luke’s version is different:

Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.

Now the point here is not to dwell on the differences but simply to note that the exact wording does not seem to be what Jesus has in mind in teaching this prayer. Rather, what he does here is to teach, by these phrases, a kind of pattern for prayer, a description of the basic components of prayer and the spiritual life.

To be sure the words of the Matthean version are precious to the Church and she has recited them faithfully for two millennia. But more than the words we can and should also learn the five fundamentals of prayer that can be discerned in Jesus teaching on prayer. They are these:

  1. RELATE – Father  When we pray we are not praying to the deity, the force,  or higher power. We are praying very personally to the Father who loves us. Hence this first teaching is that we should relate to the Father! When Jesus lives his life in us and His Spirit dwells in us we will experience God as our Father. The deeper Christian word of Abba underlies the prayer. Abba is the family word for the more generic and formal word “father.” Why the word Abba is not used here is uncertain. Rom 8:15 says  For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” Gal 4:6 says And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” The first prescription for prayer is that we pray in a personal way to the Father who loves us. By extension we are also to relate personally to the Lord Jesus, and the Holy Spirit. Deep intimate, personal prayer is norm to be sought and is the first pattern of Prayer.
  2. REJOICE – hallowed be your name– The praise and love of God is the foundation of our lives. He is the giver of every good and perfect gift and to Him our praise is due. Praise and thanksgiving make us people of hope and joy. It is for this that we were made: We who first hoped in Christ have been destined and appointed to live for the praise of his glory. (Eph 1:11) Regular, frequent praise of God is the second pattern of prayer.
  3. REFLECT – your kingdom come– A kingdom is where the will of the King is manifest. To ask for God’s kingdom to come is to ask that his will be made known to us and that we accomplish it by his grace. In order for this to happen we must reflect on God’s will as manifested in the Scriptures and Teachings of the Church. One aspect of prayer is to thus prayerfully and thoughtfully meditate on God’s will by prayerfully and thoughtfully reading scripture, studying the faith, engaging in spiritual reading and meditating on God’s actions in our life. At the heart of this petition is an openness to God’s will, to his word of instruction, to his plan for us and for this world. When Jesus lives in us we hunger for God’s word and strive to know his will and have it operative in our life.”My food,” said Jesus, “is to do the will of him who sent me and to finish his work.” (John 4:34) The reflective prayer of listening where we allow God to teach us and seek to apply his truth in our life is the third pattern of prayer.
  4. REQUEST – Give us each day our daily bread- At one level allow bread to symbolize all our needs. And thus Jesus instructs that we ought to pray for our needs to be met and the needs of others.  Intercessory prayer is at the heart of the Christian life. This prayer flows from our love and solidarity with others. We see the World with the compassion of Christ and pray. In another and related sense, our daily bread is a reference to the Eucharist as some of the Fathers of the Church see it. Clearly we ought to seek Holy Communion, the Body and Blood of our Lord for our nourishment. Hence to live a sacramental life in Communion with the Lord is an essential fourth pattern for for prayer as is our obligation to pray for others with who we also share communion in Christ.
  5. REPENT – forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test. Debts? – historically this is how a Semite spoke of sin. Hence financial obligations are not meant here, rather the debt of sin. Sin is understood at two levels here: sin – our personal sins and transgressions, referred to here as our sins and debts. In another sense the word “test” is also used – it is the whole climate of sin, the structures of sin that reinforce and underlie our own sins. What is referred to here as the “final test”  is probably the culmination of this whole climate and the structures of sin that will come at the end of time. Meanwhile, it is proper for us that we ought to beg deliverance from being overwhelmed by the temptations of this present evil age. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. Therefore take the whole armor of God, (Eph 6:12) Repentance from sin and request for deliverance from its power is the fifth pattern of prayer.

Teaching 2 – Insistence on persistence. – The second fundamental teaching on prayer is that we must be persistent. Jesus tells the parable of the grouchy neighbor:

Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed.  I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence (Lk 11:5-8)

Jesus tells a similar parable in Luke 18 of an unjust judge and a persistent widow. Finally the judge gives her justice because of her demanding persistence. The upshot of both of these parables is that if even a grouchy neighbor and an unjust judge will respond to persistence, how much more will God the Father who is neither unjust or grouchy respond to those who call out to him day and night.

Now in the end, the teaching that we persist in prayer is something of a mystery. God is not deaf, he is not forgetful, he is not stubborn. But yet, he teaches in many places that we are to persevere, even pester him, in our prayer. Why he teaches this cannot be for his sake, it must be for ours. Perhaps he seeks to help us clarify what we really want, perhaps he wants to strengthen our faith, perhaps he wants to instill appreciation in us for the finally answered prayer. What ever it may be there is something of a mystery here as to the exact reason. But persistent prayer is taught and insisted upon by Jesus, here and elsewhere.

Some may ponder as to why our prayers are not always effective. Some of the usual explanations are:

  1. Our faith is not strong enough – Jesus said: “If you believe, you will receive whatever you ask for in prayer.” (Matthew 21:22) And the Book of James says, But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord; (James 1:6-7)  There is also the sad fact of Nazareth where the Lord could work few miracles so much did their lack of faith disturb him (Matt 13:58)
  2. We ask for improper things or with wrong motives – The Book of James says : “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures”
  3. Unrepented sin sets up a barrier between us and God so that our prayer is blocked –  “Surely the arm of the Lord is not too short to save, nor His ear too dull to hear. But your iniquities (sins) have separated you from God; your sins have hidden his face from you so that He will not hear” (Isaiah 59:1-2).
  4. We have not been generous with the requests and needs of others – “If a man shuts his ears to the cry of the poor, he too will cry out and not be answered” (Proverbs 21:13)  
  5. God cannot trust us with blessings for we are not conformed to his word or trustworthy with lesser things – If you remain in me and my word remains in you, ask whatever you wish and it will be given to you” (John 15:7) and Again: So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else’s property, who will give you property of your own? (Lk 16:11-12)

Now all these explanations are fine. But even if none of them apply God often delays anyway. A man one day prayed to God and asked: “How long is a million years to you?” And said, “About a minute.”  And the man said, “How much is a million dollars to you?”  And God said, “About a penny.”  The man said, “Can I have a penny?” And God said, “In a minute.”  God’s “delay” and our need to persist and persevere in prayer are mysterious aspects of God’s providence but they are taught, there is no doubt about that.

Pray, Pray Pray – The insistence on persistence is taught to us all, not only to the sinful and weak in faith. The Lord says here quite simply: pray, pray, pray pray, pray. Realize that this is part of what is required of the Christian. Prayer is about more than “calling and hauling” or “naming and claiming.” It is also about persevering, about persisting. Monica prayed 30 years, it would seem, for Augustine to accept the Faith. Some of us have prayed even longer for loved ones. In the end God seems to require persistence for some things and we dare not give up or become discouraged. We just have to keep praying: Pray, pray, pray.

The Audio Version of this Homily is here: http://frpope.com/audio/17%20OT%20C.mp3

This song says: You can’t hurry my God; No, You just gotta wait. You’ve gotta trust God and give him time; No matter how long it takes.
He’s a God you can’t hurry;  But he’ll be there, don’t you worry, He may not come when you want him, But he’s “right on time!”

This video is a bit homespun but the song is well done.