Tag: Prayer

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“How Long O Lord!”A Meditation on the role of anger in prayer.

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Among the struggles that many face in their spiritual lives is one in which we at times feel angry with God. While the sources of this anger can be varied, they tend to be focused in three areas: the existence of evil and injustice in the world (which God seems to permit), God’s seeming delay in answering our prayers, or some personal setback or trial in our life.

The thought that God can prevent bad things, often leads to expectations that he should prevent them. And then when such expectations are not met, resentment, disappointment, or anger can follow.

Sometimes our anger at God is obvious to us. But other times, it can take more subtle forms, such as depression or a kind of spiritual sadness, avoidance of God and spiritual things, a loss of hope, or a reduction in asking things of God at all in prayer. Sometimes too, we like to hide our anger with God by using understatements such as saying we are simply “disappointed,” or “frustrated.”

But the reality is, at times we are angry with God, sometimes very angry. What to do about this anger?

God himself seems to say, over and over again in the Scriptures, that he wants us to speak to him about it, to tell him that we are angry, and to pray out of this reality in our life.

God actually models this in the Scriptures. The book of Psalms is the great prayer book that God gave to Israel. In the Psalms is enshrined every sort of human experience and emotion: joy, exultation, hope, gratitude; but also dejection, hatred, despair, and yes, anger, even anger at God. God himself, through the Holy Spirit, authors the very prayers of the Psalms and says to us in effect, that every human emotion is the stuff of prayer. He models for us how to pray out of our experiences not only of joy and gratitude, but also of despair and anger. God says that whatever you’re going through should be the focus of your prayer.

Thus, God tells us that even if we are angry with Him, we should speak to Him about our anger. And he does not ask us to mince words, to minimize our emotions, or even to speak politely.

One of the most common expressions of human anger toward God in the Scriptures is in what might be called the “usquequo verses.” (pronounced “ooz- kay-quo”) The Latin word usquequo is most literally translated “how long?” And thus, in the Psalms, and in other verses of Scripture, will often come the question “How long Oh Lord?”

Now while the word usquequo can simply be a straightforward question, as in, “How long until lunch?” the adverb usquequo usually has more of a rhetorical form wherein one asks “how long?” in a plaintive and exasperated tone, as in “How much longer!?” As if to say, “Oh Lord, why do you let this awful situation go on? Where are you!?” Thus, the word bespeaks not only disappointment, but also even a certain sense of injustice that God would care so little about us that he would allow such terrible things to go on for so long.

God knows that we feel this way sometimes. And even if our intellect can supply some possible reasons that God would allow bad things to go on, or that He is not entirely to blame for the mess that we’re in, still it is clear that our feelings often are not satisfied with any rational explanation and simply cry out “How long, oh Lord!?

God knows this about us; He knows that we are feeling like this, and wants us to speak with him directly about it, to articulate it; to pray out of this experience.

Let’s sample some of these texts:

  • Psalm 13:1-2 How long, Lord? Will you forget me forever? How long will you hide your face from me? How long must I wrestle with my thoughts and day after day have sorrow in my heart? How long will my enemy triumph over me?
  • Psalm 6: 3-6 My soul is in deep anguish. How long, Lord, how long? Turn, Lord, and deliver me, save me because of your unfailing love. Among the dead no one proclaims your name. Who praises you from the grave? I am worn out from my groaning.
  • Psalm 10:1-2 Why, Lord, do you stand far off? Why do you hide yourself in times of trouble? In his arrogance, the wicked man hunts down the weak, who are caught in the schemes he devises.
  • Psalm 35:17 How long, Lord, will you look on? Rescue me from their ravages, my precious life from these lions.
  • Psalm 44:24 Awake, Lord! Why do you sleep? Rouse yourself! Do not reject us forever. Why do you hide your face and forget our misery and oppression?
  • Psalm 89:46 How long, Lord? Will you hide yourself forever? How long will your wrath burn like fire? Remember how fleeting is my life. For what futility you have created all humanity! Lord, where is your former great love, which in your faithfulness you swore to David?
  • Psalm 79:5-7 How long, Lord? Will you be angry forever? How long will your jealousy burn like fire? Pour out your wrath on the nations that do not acknowledge you, on the kingdoms that do not call on your name; for they have devoured Jacob and devastated his homeland.
  • Psalm 74:10-11 How long will the enemy mock you, God? Will the foe revile your name forever? Why do you hold back your hand, your right hand?
  • Psalm 94:2-3 Rise up, Judge of the earth; pay back to the proud what they deserve. How long, Lord, will the wicked, how long will the wicked be jubilant?
  • Lam 5:20 Why do you always forget us? Why do you forsake us so long?
  • Habakkuk 1:1-4 How long, Lord, must I call for help, but you do not listen? Or cry out to you, “Violence!” but you do not save? Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds. Therefore the law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted.
  • Job 7:18-19 Will you never look away from me, or let me alone even for an instant? If I have sinned, what have I done to you, you who see everything we do? Why have you made me your target? Have I become a burden to you? Why do you not pardon my offenses and forgive my sins? For I will soon lie down in the dust; you will search for me, but I will be no more.

Thus we see modeled for us that God desires us to speak what we are feeling, to give voice to our anger. Why is this? First of all, he knows already that we have it and does not desire our prayer to be suppressed, pretentious, or phony. If anger is the “elephant in the room,” let’s admit it rather than trying to pretend it’s not there. Second, in expressing our emotions aloud we often help vent or at least reduce their power. Suppressed feelings often become depression if they are not given respect and a voice.

The biblical texts also model a kind of Jewish insight and practice known as taking up a “rib” (pronounced “reeb”) wherein one argues, complains, contends, strives, or pleads a case with God. Even early on in the Biblical text we see Abraham and Moses often in (sometimes tense) negotiations with God (e.g. Genesis 18:16ff,  Exodus 3, Numbers 14:10ff). And thus the psalms and similar texts model a kind of “rib” wherein one asks God to deliver on his promises and expresses exasperation at the apparent delay of the same. God the Holy Spirit models and encourages this sort of prayer in including it in the inspired text.

Mysteriously, God does not often answer the “Why?” implicit in our groans. But he is able and most willing to hear them. And sometimes it is our very groans that yield the desired relief. Scripture says, I love the Lord, for he heard my voice; he heard my cry, my appeal. He turned his ear to me, and thus, I will call on him as long as I live (Ps 116:1-2), and, Those who sow with tears will reap with songs of joy (Psalm 126:5). And St. Augustine says, More things are wrought in prayer by sighs and tears, than by many words. (Ltr to Proba, 2) Thus, our groans and soulful protests do reach God’s ears.

At other times, God gives a Job-like answer (cf Job 38 ff) in which he reminds us of our feeble capacity to see the whole picture when we protest suffering or evil. And thus, his answer is a kind of “non-answer,” in which he reminds us that our minds are very small.

But nevertheless, the point here is that God instructs us to ask, to protest, “How long?” as a sign of His understanding, even respect, for our anger and exasperation.

It is also interesting to note that God oftentimes takes up the complaint “How long?” as well! It ought not to surprise us that God is also at times “exasperated” with us, and in a kind of anthropomorphic turning of the tables, he too laments “How long?” Here are some of those texts:

  • Psalm 82:1 God presides in the great assembly; he renders judgment among the “gods”: “How long will you defend the unjust and show partiality to the wicked?
  • Jer 4:21-22 How long must I see the battle standard and hear the sound of the trumpet?“My people are fools; they do not know me. They are senseless children; they have no understanding. They are skilled in doing evil; they know not how to do good.”
  • Jer 23:26-28 “I have heard what the prophets say who prophesy lies in my name. They say, ‘I had a dream! I had a dream!’ How long will this continue in the hearts of these lying prophets, who prophesy the delusions of their own minds? They think the dreams they tell one another will make my people forget my name…”
  • Matt 17:17 “Unbelieving and perverse generation!” Jesus replied, “How long must I stay with you? How long shall I put up with you?”

So it would seem that God is willing to admit into prayer both our anger and His. Where there is love there is also bound to be some anger, for things matter when we love. God would rather have us speak openly and honestly of our anger toward him. He also often reveals His anger toward us. In this matter, vituperative anger, name calling, and cursing is in no way commended, but only honest airing of the fact of our anger and the basis for it.

There is an old saying, “No tension, no change.” The simple fact is that God allows some tension in our lives and in our relationship with him. One reason is that tension helps keep our attention and evokes change. In instructing us to cry out “How long, O Lord?” the Lord invites us to take up the energy and tension of our anger and make it the “stuff” of our prayer. In so doing, our prayer is more honest, and it soars on the wings of passion. It keeps us engaged and energized and fuels a kind of insistence and perseverance in our prayer.

Within proper bounds, and with humility presumed, anger in prayer has a proper place, and God himself both prescribes it and models it for us in the Book of Psalms and in other texts. Be angry, but sin not. (Eph 4:26)

This video is rather long, but it is a wonderful musical setting of Henry Desmarets’ (1661-1741) Usquequo Domine. Put it on in the background to play.

The translation of Psalm 13 sung here is as follows:

How long O Lord will thou forget me, must thy look still be turned away from me? Each day brings a fresh load of care, fresh misery to my heart; must I be ever the sport of my enemies? Look upon me, O Lord my God, and listen to me; give light to these eyes, before they close in death; do not let my enemies claim the mastery, my persecutors triumph over my fall! I cast myself on thy mercy; soon may this heart boast of redress granted, sing in praise of the Lord, my benefactor.

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What are You Praying About? Is it what God wants you to pray about? Really?

Praying hands on an open bible

The teaching of sacred Scripture on intercessory prayer is complex, and unless we maintain a balanced view of the fuller teaching of Scripture, distortions in our understanding of the prayer of petition (or intercession) can occur.

In the Gospel for Thursday in the first week of Lent, the Lord gives a teaching on prayer that seems quite straightforward. He says:

Ask and it will be given to you;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives; and the one who seeks, finds;
and to the one who knocks, the door will be opened.
Which one of you would hand his son a stone
when he asked for a loaf of bread,
or a snake when he asked for a fish?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will your heavenly Father give good things
to those who ask him. (Matt 7:7-11)

Now on the one hand, this teaching seems to be rather simple:  that we should ask and we will receive. On the other hand, experience is often a teacher and can cause discouragement among the faithful who think that they have asked, sometimes repeatedly, for things that they did not get. And this is why it is important to lay hold of the wider teachings of Scripture on prayers of intercession.

It will be noted that even in this text, Jesus indicates that the Father wants to give “good things,” not just anything, to those who ask him. This qualification is important.

Elsewhere, Scripture lists any number of other teachings that indicate possible reasons that God either says “No” to our prayer, or delays in His answer to us. It is important to refer to these sorts of texts. The danger always remains in reading Scripture, that we take one line and make it the whole of Scripture. To do such a thing is inauthentic and does not respect the fact Scripture often speaks far more richly on topics. Sloganizing certain verses is disrespectful both to God and to the Holy Word entrusted to our care. The Bible is not to be reduced to a few favorite verses but is to be read as a whole, in context, and with a careful balance that respects how any particular verse relates to the wider Scriptures, the teaching and Tradition of the Church, and the overall trajectory of God’s revelation.

There are other texts that, while not canceling the confident expectation of asking and receiving, teach that God does not simply hand over his sovereignty to our whimsical requests. There are in fact reasons why God sometimes says “No,” or sometimes delays in His answer. I have written on this previously here: When God says “No”

But for our purposes here, we do well to return to Jesus’ expression that the Father wants to give “good things” (not just anything), to those who ask Him. This statement of Jesus should lead us to ponder whether we really do ask for the best and most important things God really wants to give us, or whether we ask for lesser things.

Truth be told, we tend to be more focused on lesser and passing things than on better and eternal things. The Book of James warns about this in saying:

You have not because you ask not. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your lusts. Adulterers! Do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (James 4:2-4)

Now while this saying from the book of James may be a bit strongly worded (James usually is!), it remains true that we easily and quickly run to God about matters of finance, our health, a job, or some material need. Yet when was the last time we asked for wisdom, chastity, greater holiness, the gift to love our enemy, greater love for our family, or a greater thirst for prayer, etc.?

An old spiritual says “King Jesus is a-listening all day long, to hear some sinner pray.” Yes, it may well be that Jesus lives for the day when I ask for something that really matters. Consider, for example, the opening prayer from the Mass in which this reading was found (Thursday, Week 1 of Lent):

Bestow on us, we pray, O Lord,
a spirit always pondering on what is right
and of hastening to carry it out,
and, since without you we cannot exist,
may we be enabled to live according to your will.
Through our Lord Jesus Christ, your Son
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

The prayers of Mass are meant to be a model for us; they’re not simply gibberish that the priest says and we say amen at the end of the “formula.” We ought to learn from such prayers how to pray.  Now note what this prayer is asking! It is asking for a mind and heart that seek and hunger for what is good, right, just, and true. It is asking not only for a hunger for good things, but for a will, a desire, to carry it out promptly, zealously, and without delay.

Now when was the last time you or I really prayed this way – from the heart? Too often we are content to ask God to fix our finances, fix our health, open some door or opportunity here, give us good weather for the picnic, or make something go well. None of this is wrong, and to some extent we ought to pray for every little and big thing in our life. But the impression is almost given, when this is all we pray about, that if God will just make this world a little better place we’ll be willing to stay here forever. Our prayers often imply we love the world and the things of the world more than we love God and the things of God.

How God must “wait for the day” when we would pray a prayer like the one above from the heart and really mean it! What are you praying about? Is it what God wants you to pray about? Really? Is God delighted in what you pray for? There is nothing wrong in praying for the lesser things and needs of this world, but if that is all we pray for, our omission of eternal, holy, and lasting things is significant and sad.

Consider by way of conclusion a story about the early life of Solomon:

At Gibeon the Lord appeared to Solomon during the night in a dream, and God said, “Ask for whatever you want me to give you.” Solomon answered, “You have shown great kindness to your servant, my father David, because he was faithful to you and righteous and upright in heart. You have continued this great kindness to him and have given him a son to sit on his throne this very day. “Now, Lord my God, you have made your servant king in place of my father David. But I am only a little child and do not know how to carry out my duties. Your servant is here among the people you have chosen, a great people, too numerous to count or number. So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?”

The Lord was pleased that Solomon had asked for this. So God said to him, “Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be. Moreover, I will give you what you have not asked for—both wealth and honor—so that in your lifetime you will have no equal among kings. And if you walk in obedience to me and keep my decrees and commands as David your father did, I will give you a long life.”  (1 Kings 3:5-14)

How pleased the Lord was with Solomon’s request! And the Lord replied abundantly. We often wonder if God will answer our prayers, but do we ever ask if God is pleased with our requests?

The Father wants to give “good things” to those who ask him. To ask for greater holiness and for a mind and heart that seeks God’s will, not merely to tell him our will, must please God greatly. So does a repentant heart that seeks mercy and reconciliation. Yes, “King Jesus is a-listening all day long, to hear some sinner pray!”

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A simple but powerful definition of prayer.

102113I have read many definitions of prayer. I have been especially fond of St Therese’s description.

But one of the nicest and briefest descriptions of prayer I have read comes from Dr. Ralph Martin, in his book The Fulfillment of All Desire. Dr. Martin says beautifully, in a way that is succinct and yet comprehensive and inclusive of diverse expression:

Prayer is, at root, simply paying attention to God (p. 121).

Such a wonderful image: paying attention to God. Imagine that, actually paying attention to God. So simple, yet so often overlooked.

More traditionally I have heard prayer defined as “conversation with God.” True enough, and well attested. But the definition sheds less light since many, while able to grasp the talking part of conversation, are less able to grasp or appreciate the listening part of a conversation. And thus, there can be a lot of emphasis on recited prayers, intercessory prayers, etc., good in themselves and even required, yet, when and how does one listen?

One could theoretically recite long prayers, but in the end pay little attention to God. This is not usually for malicious or prideful motive, but often simply to due the fact that our minds are very weak. And thus the “conversation” definition has pitfalls and limits.

But how different to go to prayer saying, “I am going to go aside now and spend some time paying attention to God. I am going to sit still and listen, while he speaks. I am going to think on his glory, rejoice in his true, and ponder as deeply as I can his presence.”

Paying attention to God can take many forms. Preeminently there is the slow, thoughtful and deliberate reading of Scripture called lectio divina. We are not merely reading a text, we are listening to God speak, we are paying attention to what he says. And as we listen, as we pay attention to him, our minds begin to change, and the Mind of Christ becomes our gift.

Another preeminent way of paying attention to God is Eucharistic Adoration. A thoughtful attentive and loving look to the Lord as our thoughts gently move to him and his loving look returns often wordless but powerful presence.

Further, in authentic and approved spiritual reading we pay attention to God in a way that is mediated through his Saints, mystics and other reputable writers and sources. Good, wholesome and approved spiritual reading presents the Kingdom of God, his Wisdom and vision to us. And in carefully considering holy teaching, we are paying attention to God.

And of course the highest form of paying attention to God is when we attend to him in the Sacred Liturgy, experiencing his presence and power, listening to his word proclaimed thoughtfully and reflectively. Attending to his presence on the sacred altar, and receiving him with attentiveness and devotions.

There are countless ways throughout the day where we can take a moment and pay attention to God. Momentary aspirations, a quick thought sent heavenward, a look of love.

I will say no more here. For so much is beautifully and simply conveyed in the words: Prayer is, at root, simply paying attention to God.

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On humility in prayer

101013I, 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 Conquering Power of Praise – A Meditation on a Text From Second Chronicles

072113Last week in the Breviary we read the remarkable story of King Jehoshaphat and the victory of Israel against the Moabites, Ammonites and Meunites (2 Chronicles 20). It is a story that speaks of the power of praise to defeat a numberless army. Simply singing a hymn of praise can cast out demons, avert war, and send evil threats limping away.

Yes, praise! It is not always weapons of iron and steal and fiery bombs that wins the day. Often it is simple praise, hands lifted in prayer, voices raised in praise.

Never underestimate the power of the liturgy to change world history, to turn back threats and see the devil’s power crushed. Indeed, scripture says, Through the praise of children and infants you have established a stronghold against your enemies, to silence the foe and the avenger (Psalm 8:2).

I would like to take a more detailed look at this passage from Second Chronicles to see what praise and communal prayer can do. As a Church musician myself, and now a priest, I have often used this text to speak to Church Choirs of the power of praise. For, in this text we see that it is the choir, not the army that wins the day! Lets look at the text.

I. THE ANXIETY PORTRAYED – We begin with a description of a looming Crisis. The text says, After this the Moabites and Ammonites, and with them some of the Meunites, came against Jehoshaphat for battle.  Some men came and told Jehoshaphat, “A great multitude is coming against you from Edom, from beyond the sea; and, behold, they are in Hazazontamar” (that is, Engedi). Then Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. (2 Chron 20:1-3)

Now all this may seem a bit remote to us moderns. Indeed it my sound more like recitation for an ancient atlas or recitations from a “Jewish telephone book.” Don’t let all the names and places distract you. You and I also face a triple threat from the world, the flesh and the devil; from sins, sorrows and sufferings or just that situation you’re going through!

Indeed, as a pastor I am keenly aware that many come into our parishes on Sunday fighting demons and enemies. Many are overwhelmed, discouraged  and afraid. They seek wisdom from God through his word and Sacraments.

And we who would pastor and lead parishes must seek above all to make our parishes, and the celebration of our liturgies, healing moments for God’s people, moments that give them hope and victory over afflictions and demons and difficulties. It is much like the disciples on the road to Emmaus who, encountering the Lord, had  their hearts set on fire and their path redirected toward the heavenly Jerusalem.

People come with burdens, and we must be a place of blessing, or instruction in the Lord and a place that reminds of victory to those who persevere. And thus it makes sense that we head to the next step where in the faithful are assembled to seek healing, blessing and victory.

II. THE ASSEMBLING OF THE PEOPLE –  The text says,  And Judah assembled to seek help from the LORD; from all the cities of Judah they came to seek the LORD. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, and said, “O LORD, God of our fathers, art thou not God in heaven? Dost thou not rule over all the kingdoms of the nations? In thy hand are power and might, so that none is able to withstand thee. Didst thou not, O our God, drive out the inhabitants of this land before thy people Israel, and give it for ever to the descendants of Abraham thy friend? And they have dwelt in it, and have built thee in it a sanctuary for thy name, saying, ‘If evil comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee, for thy name is in this house, and cry to thee in our affliction, and thou wilt hear and save.’ And now behold, the men of Ammon and Moab and Mount Seir, whom thou would not let Israel invade when they came from the land of Egypt, and whom they avoided and did not destroy– behold, they reward us by coming to drive us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not execute judgment upon them? For we are powerless against this great multitude that is coming against us. We do not know what to do, but our eyes are upon thee.”  Meanwhile all the men of Judah stood before the LORD, with their little ones, their wives, and their children. (2 Chron 20:4-11)

Notice that the people all assemble: Men and women, young and old, children too. Here is sacred assembly and the power of communal prayer. Private prayer is both necessary and good. But there comes a time each week when all the faithful must assemble and join their collective prayers and praises. Here is a time of collective praise and, as we shall see of the sharing of wisdom and mutual support.

Isn’t this what we do each Sunday? We face demons and enemies and struggle with fear, just as did these people of old. But we, like them assemble and find strength. We tell the biblical and personal stories of how we’ve overcome and we draw strength from our story. Yes, there we are, clergy and people together with our God who instructs us in the battle reminds us of the victory, feeds us to strengthen us, and gives us a pledge of future glory in the Eucharist.

The Book of Hebrews says, And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Heb 10:24-25)

Note that in this ancient gathering Jehoshaphat and the people do four things. There is:

1. The PRAISE of POWER (OF GOD)-  For they say: O LORD, God of our fathers, art thou not God in heaven? Dost thou not rule over all the kingdoms of the nations? In thy hand are power and might, so that none is able to withstand thee. (vv. 4-6). And this is very much what we do in the Gloria, our collects, and in the Preface of the Eucharistic Prayer. In praising the power of God we acknowledge his capacity to save us and are stirred to hope that He, who can make a way out of no way, will save us.

2. The PROCLAMATION of PAST DEEDS – For they recall that God settled them in this land as blessed them day by day. And they recall God’s promise to answer their prayer. And we too, as we read God’s word every Sunday of affliction, but then of deliverance. We learn that weaping ay endure for a night, but Joy does come with the morning light! This proclamation and reminder of God’s steadfast help in the past, steels our confidence that, as Scripture says, But this I will call to mind; therefore I will hope: The LORD’s mercy is not exhausted, his compassion is not spent; They are renewed each morning—great is your faithfulness! The LORD is my portion, I tell myself therefore I will hope in him. The LORD is good to those who trust in him, to the one that seeks him; It is good to hope in silence for the LORD’s deliverance. -(Lamentations 3:21-26). Yes, we tell the story of how we’ve overcome and we’ll understand it better, by an by! In remembering the Lord’s mercy and deeds of the past we are encouraged that he did not bring us this far to leave us.

3. The PRESENTATION of the PROBLEM – For they say,  And now behold, the men of Ammon and Moab and Mount Seir…are coming to drive us out of thy possession, which thou hast given us to inherit. (vv. 10 – 11) Yes, Lord we are afflicted on every side, be it these ancient enemies or the even more ancient enemies of the World the flesh and the devil. Yes, Lord we are in need, we are afflicted.

4. The PETITION of the POWERLESS – And thus they say standing before the Lord with hands raised: O our God, wilt thou not execute judgment upon them? For we are powerless against this great multitude that is coming against us.  (v. 11-12) And we too cry out: Help us, save us, have mercy on us, and keep us O Lord by thy grace. We afflicted and powerless! Save us O Lord, spare us! And in acknowledging our powerlessness, comes our true power for then we start to rely on God.

III. THE ANSWER PROCLAIMED – And the Spirit of the LORD came upon Jahaziel the son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. And he said, “Hearken, all Judah and inhabitants of Jerusalem, and King Jehoshaphat: Thus says the LORD to you, ‘Fear not, and be not dismayed at this great multitude; for the battle is not yours but God’s.  Tomorrow go down against them; behold, they will come up by the ascent of Ziz; you will find them at the end of the valley, east of the wilderness of Jeruel. You will not need to fight in this battle; take your position, stand still, and see the victory of the LORD on your behalf, O Judah and Jerusalem.’ Fear not, and be not dismayed; tomorrow go out against them, and the LORD will be with you.”  Then Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshiping the LORD.  And the Levites, of the Kohathites and the Korahites, stood up to praise the LORD, the God of Israel, with a very loud voice. 2 Chron 20:14-14)

And thus in this sacred assembly comes an answer from God. And thus we note:

1. RESPONSE – For God speaks an answer through the Prophet Jahaziel, just as the prophetic voice of His Church continues to speak for him today. And notice too its in the context of the assembled community that the answer comes.

2. REASSURANCE – And Jahaziel says, Fear not, and be not dismayed at this great multitude; for the battle is not yours but God’s….‘ Fear not, and be not dismayed; tomorrow go out against them, and the LORD will be with you.”  Yes, we do well to remember that the battle is ultimately the Lord’s. It is he who will win, it does not all depend on us alone. And we do well to remember this today when we are beset by many difficulties and discouraging cultural trends. The Lord has already won.  Nations may rise and fall, empires come and go, wicked philosophies have their time, and this has all happened in the age of the Church, but the Church and the Lord and the Gospel are still here and we have buried every one and everything that announced our death. Where is Caesar? Where is Napoleon, where is the USSR? God has already won, only the news has not yet dawned on some who choose the losing side.

3. REQUIREMENT – Tomorrow go down against them; behold, they will come up by the ascent of Ziz; you will find them at the end of the valley, east of the wilderness of Jeruel. You will not need to fight in this battle; take your position, stand still, and see the victory of the LORD on your behalf, O Judah and Jerusalem. But the Lord who made us without us, with not save us without us. He DOES have something for each of us to do. Our task is to discover our role and take our position on the field!  Perhaps it is being a priest, catechist, teacher or parent. Perhaps it is the witness to and renewal of the temporal order. Perhaps it is raising children in Godly fear or summoning others to holiness. But find your place on the battlefield and be still and stable there, doing what the Lord says, knowing that he is with us and that the battle is His and that he does the real fighting.

In effect we have here a quick synopsis of what a good homily should be. A homily should give, using God’s Word and the teachings of the Church, a response and reassurance regarding the issues and afflictions faced by God’s people. And, it should remind us of our role in finding our place on the battlefield, remaining stably there and doing what the Lord asks, but to do so in supreme confidence.

IV. THE AWESOME POWER OF PRAISE –  And finally comes the remarkable victory, a victory not won by military power, but by mighty praise. It is the praise of God that defeats his enemies round about. The text says: And they rose early in the morning and went out into the wilderness of Tekoa; and as they went out, Jehoshaphat stood and said, “Hear me, Judah and inhabitants of Jerusalem! Believe in the LORD your God, and you will be established; believe his prophets, and you will succeed.” And when he had taken counsel with the people, he appointed those who were to sing to the LORD and praise him in holy array, as they went before the army, and say, “Give thanks to the LORD, for his steadfast love endures for ever.” And when they began to sing and praise, the LORD set an ambush against the men of Ammon, Moab, and Mount Seir, who had come against Judah, so that they were routed. For the men of Ammon and Moab rose against the inhabitants of Mount Seir, destroying them utterly, and when they had made an end of the inhabitants of Seir, they all helped to destroy one another. When Judah came to the watchtower of the wilderness, they looked toward the multitude; and behold, they were dead bodies lying on the ground; none had escaped. When Jehoshaphat and his people came to take the spoil from them, they found cattle in great numbers, goods, clothing, and precious things, which they took for themselves until they could carry no more. They were three days in taking the spoil, it was so much. On the fourth day they assembled in the Valley of Beracah, for there they blessed the LORD; therefore the name of that place has been called the Valley of Beracah to this day. (2 Chronicles 20:20-26)

Note carefully that the Choir, dressed in holy array went in front of the Army! It is praise that will prevail this day! And as they go in front they sing: Give thanks to the LORD, for his steadfast love endures for ever! And this praise throws the enemy into confusion! The threefold opposing armies turn on each other. No one escaped, they were all killed by one another.

Pay attention, there is power in praise. Nothing discourages the evil one more than the praise. Nothing confutes and confuses the world, the flesh and devil more than the joyful shout of a Christian. There is a glory and a power to joy and confident praise that cannot be denied.

I myself am a witness to the transformative power of God’s praise and its capacity to put the world, the flesh and devil to flight. I have spent most of my priesthood in African American Parishes where jubilant praise is a constant practice. Songs of hope, and joy and blessings abound and even our many songs that summon us to repentance are quite often humorous and hopeful, warning of judgment, but promising mercy to the steadfast. And this praise has changed my life. It has put demons to flight, subdued fleshly anxiety, sins, and thinking, and put the world on trial. I am more confident, more courageous, and more equipped to speak the truth in love.

Praise works, my life has had to many victories to say anything else. When the praises go up, the blessings come down and the victory is won. Yes, I am a witness. How about you?

Lord,  save us from sour-faced saints! God grant us joyful, confident and praise-filled Catholics all throughout this world. For in our praise, and joyful confidence in the truth of God’s Word and teaching comes a witness that is hard to refute. Yes Lord, even from the mouth of babes you have found praise to foil your enemies! (Ps 8:2). Yes Lord, teach us to praise you! Teach us the power of our song and of our joyful testimony.

Happy the people that know the joyful shout; that walk, O LORD, in the light of Thy face. (Psalm 89:16)

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When Have You Prayed Enough? A Quick Guide for the Anxious or Scrupulous Soul

070113In his attempt to discourage the faithful, Satan will often tap into the idealism of those who have chosen to pursue a special and dedicated spiritual path. In effect, he will tempt them with a false piety by sowing the thought that they have not done all they could do, that if only they would do more, pray more, fast more etc., they would have better results, or that other souls, or that the world would be in better condition.

Not only do such a thoughts seem pious, but, in fact, such thoughts have some roots in reality. Our finite abilities and capacities mean there will always be more that we can do, more that can be accomplished. Frankly, commitment, for limited creatures like us, can always be expanded in wider directions! And this how Satan discourages the devoted and dedicated soul.

But the trap is this, when you could always do more, you have never done enough! And thus discouragement and the sense of being overwhelmed sets in. Presuming that the call to pray more and more is from God, the vexed soul starts to experience God more as a task-master and slave driver, than as a savior and deliverer. And this is just where Satan wants us: discouraged, angry and fearful.

Therefore, it is important for the dedicated, yet scrupulous or afflicted person to consider, along with a spiritual director, a path and prayers that can reasonably be said, given one’s state in life. And, having done so, to pursue that path steadily, not allowing Satan to discourage them by guilty thoughts and false piety, which says they should do more, and more.

In this regard, St. Ignatius, in the Spiritual Exercises advises the faithful: Age quod agis (Do what you are doing). In other words, stay the course, hold fast and be constant to an agreed-upon, and reasonable spiritual program.

St. Francis De Sales says in his Introduction to the Devout Life, addresses a similar concern when he writes: The practice of devotion must be adapted to the strength, to the occupation, and to the duties of each one in particular…Tell me please, whether it is proper for a bishop to want to lead a solitary life as if he were a monk, or for a working man to spend all day in church like a religious. Is not this sort of devotion…unorganized and intolerable?

St. Augustine also says in his Letter to Proba: More things are accomplished in prayer by sighs and tears, than by many words.

St. Paul does say that we should “Pray always” but by this he means that we should seek the gift to be in living conscious contact with God all through the day. He does not mean prayer in the sense of having suspended all other actions or neglecting other duties.

And thus one should pray daily, but other duties ought not be neglected, including duties to  yourself, to sleep, work, family and communal involvement etc. Prayer is to be integrated into our lives, and by God’s grace support us in our other duties. It will be helpful to speak with a pastor, spiritual director or other wise soul to ensure one does not neglect prayer, but neither is one scrupulously anxious of never having done enough.

Each day, having prayed, serenely move to the other duties of the day and do not be unsettled by discouraging thoughts from the devil that you ought to pray longer and with more words. The Lord knows your heart, and your desire for deliverance, and for holiness.  And when thoughts occur that you ought to pray more and more and in often burdensome ways, simply say, “Jesus, I trust in your love for me.”

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!

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Pondering the Mysterious Word in the Lord’s Prayer No One Can Agree how to Translate

062013In the breviary we are currently reading St Cyprian’s commentary on the Lord’s prayer. It is a prayer shared by and prized by all Christians. Few if any have not committed to memory.

Yet within the Lord’s prayer is a mysterious word that both Greek and Biblical scholars have little agreement over or even a clear understanding of in terms of its precise meaning.  Most Christians who do not read Greek are unaware of the difficulties and debate surrounding the word. They simply accept that the most common English translation of the Our Father as undisputed. To them the problem is largely unknown.

The mysterious word occurs right in the middle of the prayer: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (ton arton hēmōn ton epiousion) which is rendered most usually as “give us this day our daily bread.”

The problematic word is epiousion. The difficulty is that the word seems to exist nowhere else in ancient Greek and that no one really knows what it means. Even the Greek Fathers who spoke and wrote Greek as their mother-tongue were unaware of its exact meaning. It occurs no where else in the Bible (with the exception of the parallel passage in Luke’s version of the Our Father in Luke 11:3). It appears nowhere in wider Greek literature, whether Christian or Pagan. The early Church Father Origen, a most learned and well read man, thought that Matthew and Luke, or the early Church had “made up” or coined the term.

So, frankly, we are at a loss as to the exact and original meaning of this word! It’s actually pretty embarrassing when you think of it. Right there in the most memorable text of Christendom is a word whose meaning seems quite uncertain.

Now, to be sure, over the centuries there have been many theories and positions as to what this word is getting at. Let’s look at a few.

  1. Grammatical Analysis– The Greek word seems to be a compound word from epi+ousios. Now epi means over, above, beyond, in addition to, or some similar superlative. Ousious refers to the substance of something. Hence, to put these words together we have something amounting to supersubstantial, or super-essential.
  2. The Eucharist – Some of the Greek and Latin Fathers thought is clearly referred to the Eucharist and surely not to ordinary food or bread. Origien for example cites how Jesus rebuked the people in John 6 for seeking bread that perishes rather than the Bread which endures unto eternal life which is Jesus’ flesh and which he will give us. (cf Origen On Prayer 27.2) St. Cyprian too, while admitting that “bread” can be understood simply, goes on to advance that the bread referred to here is more certainly Christ himself in the Eucharist (cf. Treatise on the Lord’s Prayer, 18).
  3. Ordinary and daily bread – St. John Chrysostom however favors a notion that the bread for which we pray is only “bread for today: Just enough for one day….Here Jesus condescends to the infirmity of our nature….[which] does not permit you to go without food….I require necessary food not a complete freedom from natural necessities….It is not for wastefulness or extravagant clothing that we pray, but only for bread and only for bread on a daily basis so as not to worry about tomorrow (Gospel of Matthew Homily 19.5)
  4. Bread for tomorrow – St. Jerome says, The word used by the Hebrews to denote supersubstantial bread is maar. I found that it means “for tomorrow” so that the meaning here is “give us this day our bread for tomorrow” that is, for the future (Commentary on Matthew 1.6.11). Many modern scholars favor this understanding as well.
  5. Supernatural bread – But St. Jerome also says in the same place: We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures (ibid). In this sense he also seems to see it linked to the Eucharist. When he translated the text into Latin as the Pope had asked him to do he rendered it rather literally: panem nostrum supersubstantialem da nobis hodie (give us today our supersubstantial bread). If you look up the text of Matthew 6:11 in the Douay Rheims Bible you will see the word “supersubstantial” since that English text renders the Vulgate Latin quite literally.
  6. Every good thing necessary for subsistence – The Catechism of the Catholic Church adopts an inclusive approach: Daily” (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of “this day,” to confirm us in trust “without reservation.” Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (epi-ousios: “super-essential”), it refers directly to the Bread of Life, the Body of Christ, the “medicine of immortality,” without which we have no life within us. Finally in this connection, its heavenly meaning is evident: “this day” is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day. (CCC # 2837) As such the Catechism attempts no resolution to the problem but simply indicates that several interpretations are possible and non-exclusive to one another.

So when we have a Greek word that is used no where else and when such important and determinative Fathers struggle to understand it and show forth rather significant disagreement, we are surely left at a loss. It seems clear that we have something of a mystery.

Reverencing the Mystery – But perhaps the Lord intended that we should ponder this text and see a kind of multiple meaning. Surely it is right that we should pray for our worldly food. Likewise we should pray for all that is needed for subsistence, whether just for today or for tomorrow as well. And surely we should ask for the Bread of Life, the Holy Eucharist which is the necessary Bread that draws us to eternal life and which (Who) is over and above all earthly substances.

So there it is, the hidden and mysterious word in the middle of the Our Father. My own preference is to see that “epiousion” (supersubstantial) is a reference to the Eucharist. Jesus who super-abounds in all we could ask or want, said, “I am the Bread of life.” He is surely, in his Eucharistic presence, our Bread which super abounds.

Most modern translations have settled on the word “daily.” For the record, the Latin Liturgy also uses the word daily (quotidianum). But in truth no one word can capture what is said here. The Lord has left us a mystery to ponder. I know many of you who read here are learned in Greek, Latin, the Fathers, and scripture scholarship and I am interested in your thoughts. This article is incomplete and has not covered every possible facet of the argument. I leave that you, all who wish to comment.

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Pray, Pray, Pray for Priests! A Meditation on Something My Mother Taught Me

061613Last week I blogged on how priests pray for God’s people. indeed, such prayers are built into our daily schedule.

And this post is the other side of the equation, the need that priests have for your prayers. Indeed, I will say, pray, pray, pray for priests. We need your prayers!

I attended another ordination this week, my second this month. It is a good thing for a priest to return each year to his roots, and see other, younger brothers ordained. The rite is so rich and the readings so transformative, the instructions of the rite and the Bishop so necessary. Cardinal Wuerl was in good form and I hope to share some of his thoughts later.

This year though, my heart was heavy as I thought of two brother priests who are in real crisis right now. Pray for them.

Satan hates priests and seeks above all to get to us. Jesus remarked laconically and pointedly, quoting from Zechariah (13:7): Strike the shepherd, and the sheep of the flock will be scattered.’ And thus Satan hates priests and seeks to topple them above all, corruptio optime pessima (the corruption of the best is the worst).

In this regard of praying for priests, I must say, have always felt my mother’s prayers very powerfully. My mother, Nancy Geiman Pope who died in 2005, and is now at home, I pray, with the Lord, always told me that she was praying for me! I often attributed her prayers to her tendency to worry. But I have learned of the power of her prayers, and the necessity of them. She said the Lord had told her that Satan wanted me and all priests, and that she had better pray for me. I never doubt she did, and still does.

I remember once, a week before my ordination in 1989, I was up on the roof of our family house, cleaning out the gutters. She came out and told me to come down from the roof at once and that she would hire some one to clean them. She insisted, I was to come down at once. She explained later that her concern was that I, so near ordination, was now a special target of the evil one.

She always told me she was praying for me. I usually thought she was just fretting. But, as I have seen too many of my brother priests struggle and fall over the years, I have come to see her wisdom and the need for her prayers. I have also come to value the prayers of so many of my parishioners who have told me they were praying. Yes, I need a hedge of protection. And so do all other priests. Pray for priests! Pray, pray, pray!

My mother has long since gone home to the Lord. But I still feel her prayers. Somehow she knew I needed them in a way that I, in my pride, did not always know. But I have come to know.

Thanks be to God, I have been a faithful and fruitful priest for almost 25 years. But I know it was not me. It was the Lord and the prayers of so many, like my mother, who have prayed for me.

Back in my 33rd year of life and 5th year of priesthood I was severely attacked by the evil one. He made his move and sought to discourage and destroy me. He did not succeed. My mother and others were praying. My parishioners too, saw my distress and rallied to pray for me and hold me up. And now, almost 20 years later, I feel strong, alive, joyful and grateful.

But I am no fool, Satan will try again. I pray only for the prayers of God’s holy people and for my own sober awareness of the need to pray and to fulfill the mandate of the Lord who said, Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak (Matt 26:41)

Yes, somehow during Saturday’s ordination of six news priests, I was joyful, yet sober and prayerful for two for my brothers who are suffering. I thought too of at least a dozen I have known who fell under the burden of office and are no longer in the active priesthood.

And somewhere, in the midst of all of it, my thoughts stretched to my mother. Thanks Mom, for your prayers, and for your wisdom. You knew that precious gifts, like the priesthood, come also with crushing burdens and temptations that require sober and vigilant prayer. One day you called me down from the “roof” of my pride and told me to keep my feet on solid ground. Yes, you knew, and you prayed. You warned and prayed some more.

Thank you mom for your prayers. And thank you dear readers and beloved parishioners for your prayers. They have sustained me. Better men than I are suffering, and better men than I have fallen under the burden of office. It is only your prayers that have kept me. Yes, pray, pray, pray for priests. Join your prayers to those of my mother Nancy Geiman Pope, and others in the great beyond, and many others here on this earth. Pray for priests. Pray, pray, pray.

The photo at the top? Yeah, that’s me, in a needy moment and my mom holding me up in prayer and care. She still does this from her current location, closer to the Lord. Her prayers still hold me, and mine, for her. Requiescat in Pace.