Category: Prayer

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When God Says No – A Meditation On the Sometimes Mysterious Providence of God

When God Says NoIn last Sunday’s Gospel, we read of the Canaanite Woman who persevered and got the answer to her prayers. Beautiful though that story is, there are some who may wonder sadly why they did not receive a better answer to their prayers; why their loved one died. Such stories might even serve to deepen their sorrow.

All of us struggle with the great mystery of God’s providence and will. Sometimes it is our own struggle and sometimes we must commiserate with others who are in distress. One friend is losing her young daughter to cancer, another is struggling to find work, still another has a husband who is drinking. Some people will say to me, “I’ve been praying, Father, but nothing seems to happen.” I am not always sure how to respond. God doesn’t often explain why we must suffer, why he delays, or why he sometimes just says no.

Just think about how God answered Job. Job wanted answers as to why he was suffering. God spoke to him from the whirlwind, upbraiding him with provocative questions meant to humble him. But in the end, He gave him no real answer. He did, however, restore Job. In the midst of God’s mysterious ways, we do have to remember that if we are faithful God will more than restore us one day. But in the throes of trials, the promise of future restoration can seem pretty theoretical.

In the midst of trials, often the best thing we can do is to be still; to breathe, sigh, and yearn; and to weep with those who weep. Scripture says, The LORD is good to those who wait for him, to the soul that seeks him. It is good that one should wait quietly for the salvation of the LORD (Lam 3:25).

Scripture does give some answers as to why God sometimes delays and why He sometimes says no. And while these explanations may not always satisfy us emotionally, they do provide a teaching that can ultimately assist us in not allowing our sorrow, anger, or disappointment to interact with our pride and lead us away from faith. Let’s look at a few of these explanations. Some of them pertain to God and some to us.

I. Sometimes no is the best answer.

We often think that we know what is best for us. We want to have this job or we want that person to fall in love with us. We want to be delivered from a certain illness or to receive a financial blessing. We see these as good outcomes for us and are sure that God must also see them that way. But in fact God may not agree with our assessment. In such situations, no really is the best answer to our prayers.

For example, we might want God to answer our prayer that none of our children be born with any disabilities. But God may see that the experience of disability may be just the thing that we or the child needs in order to be saved in the end. St. Paul prayed for deliverance from physical affliction in this passage:

Three times I begged the Lord about this, that it might leave me, but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong (2 Cor 12:7-10).

The fact is, we really don’t know what’s best for us or for someone else. We may think we know, but we don’t. God’s no to Paul actually helped to save him. It helped him to better understand the power of the cross in his life and to realize that he must learn to depend on God. So, too, for us. We may prefer certain outcomes, but God alone knows if our preference is truly good for us.

II. God is love.

Many confuse love with kindness. Kindness is a common attribute of love, but it is not the same thing. All parents know that they must sometimes discipline their children and that it is the loving thing to do. Parents who are always “kind” and never punish their children actually spoil them; failing to discipline does not exhibit true love. Parents sometimes inflict short term pain on their children by limiting their freedom and/or insisting that they do what is right. They will bring an unwilling child to the doctor for shots; they will insist that they finish their homework before playing. Parents may give a firm no to certain requests that they know are harmful or that interfere with more important duties. Kindness always wants to say yes, but love sometimes says no—even inflicting hardship where necessary.

God is a Father. Kindness has its place but love is more essential for us than mere kindness which is but an attribute of love.

My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes everyone he accepts as a son … God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it (Heb 12:5-6, 11).

Endure hardship with us like a good soldier of Christ Jesus … Reflect on what I am saying, for the Lord will give you insight into all this (2 Tim 2:3,7).

III. Sometimes our request cannot be affirmed without violating another’s freedom.

It is common to pray for the conversion of other people. Or we may pray that they make some decision that we would prefer. God is omnipotent and could choose to force outcomes, but this would violate the freedom to truly decide. If freedom is contingent upon God’s whim, then it is not really freedom at all. God can exhort us through His Church and the Scriptures. He can send us special graces. But in the end each of us is free. God will not typically force someone to choose something that someone else wants or asks for in prayer. The Scriptures affirm our freedom: There are set before you fire and water; to which ever you choose, stretch forth your hand. Before man are life and death, which ever he chooses shall be given him (Sirach 15:16-17).

IV. Sometimes our request cannot be granted because of the harm it might cause to others.

We can sometimes fall into the trap of thinking that we are the most important thing on God’s agenda. We may want a sunny day for our picnic but the farmers are in desperate need of rain. Whose need is more important? It would seem that the farmers need for rain might be a bit more important to God than the weather for my picnic, but even this I leave up to Him.

The prophet Jonah went reluctantly to the Ninevites (Assyrians) to preach. He didn’t want them to be converted. Jonah wanted them to refuse repentance and be destroyed in forty days. In his own mind, he had good reasons to want this: the Ninevites were amassing an army that was a great threat to Israel, so their destruction would spare Israel from further threat. But the Ninevites did repent. And Jonah was sullen and bitter over this. God rebuked him with these words:

Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city? (Jonah 4:9)

While we may not actively pray for another’s harm, it may sometimes be the case that what we ask for would adversely affect others.

V. Sometimes 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 case of Nazareth, where the Lord could work few miracles so much did their lack of faith disturb him (Matt 13:58).

VI. Sometimes we ask for improper things or ask with the 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.

VII. Sometimes 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).

VIII. Sometimes 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).

IX. Sometimes God cannot trust us with blessings because 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).

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)

Thus we must prove trustworthy in smaller matters to be trusted with greater blessings.

Each of the “explanations” above may or may not apply to you. In the end we have to accept the mystery of prayer and come to understand that not everything is fully explainable. We see so very little of the whole picture that God sees. Humility must be our constant disposition.

This song says that some of God’s greatest gifts are unanswered prayers.

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On the Power of Liturgy and Prayer

There is a text from the Acts of the Apostles (read Tuesday at Mass) that sets forth quite well some of the qualities of the Sacred Liturgy. Although the “liturgy” cited in this passage is not a Mass, the description should apply to all our liturgies; from the Liturgy of the Hours to baptism, from a penance service to a full sung Mass. Let’s look at the passage and learn from it the power of liturgy to deliver, instruct, and transform us and the world.

About midnight, while Paul and Silas were praying
and singing hymns to God as the prisoners listened,
there was suddenly such a severe earthquake
that the foundations of the jail shook;
all the doors flew open, and the chains of all were pulled loose.
When the jailer woke up and saw the prison doors wide open,
he drew his sword and was about to kill himself,
thinking that the prisoners had escaped.
But Paul shouted out in a loud voice,
“Do no harm to yourself; we are all here.”
He asked for a light and rushed in and,
trembling with fear, he fell down before Paul and Silas.
Then he brought them out and said,
“Sirs, what must I do to be saved?”
And they said, “Believe in the Lord Jesus
and you and your household will be saved.”
And they spoke the word of the Lord to him and to all who were in his house.
And he took them the same hour of the night and washed their wounds;
and he was baptized at once, he and all his family (Acts 15:25-33).

Determination – About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened … Here they are in an awful place, a deep dungeon with rats and filth all about, and yet they are singing.

An old hymn reminds us to persevere in praise: “Whatever my lot, thou hast taught me to say, ‘It is well with my soul, it is well.’” Yes, happiness is an inside job. There may be times when we don’t feel emotionally ready to praise God, but we have to command our soul. In the words of the psalm, I will bless the Lord at all times. His praise shall continually be in my mouth (Psalm 34:1).

Note that this is communal not personal prayer, and thus it is a kind of liturgy. They are singing hymns, a form of communal and liturgical prayer. More literally, the Greek text says that they were singing praises (humneo) to God. “Hymn” comes from humneo. Perhaps they were singing psalms or perhaps they were singing newly composed hymns such as we see in Philippians 2:5-11, Ephesians 1:3-14, or Colossians 1:15-19. But note their determination to praise the Lord anyway. Such praises will bring blessings, for when praises go up, blessings come down.

The Church must always be determined to celebrate the liturgy. The last thing we should ever consider stopping is the Mass! Recall how many priests and bishops locked up in prisons were earnest to obtain even the slightest scraps of bread or drops of wine in order to celebrate the Mass. Recall the many martyred priests during troubled times in England who risked everything to celebrate the Holy Mass. We must always be determined to pray, and whenever possible, to celebrate the Sacred Liturgy, even at great risk.

Disturbance – … suddenly such a severe earthquake that the foundations of the jail shook … Does our worship rock this world to its foundations? It should. The world ought to know and experience that we are at prayer! We should rock this world with our refusal to be discouraged at what it dishes out.

Further, good prayer, preaching, and the simple presence of the Church ought to shake things up a bit. It is said that a good preacher will comfort the afflicted and afflict the comfortable. Each of us has a little of both within us.

Note that the early Christians were often arrested for being “disturbers of the peace.” They said politically dangerous things like “Jesus is Lord” rather than “Caesar is Lord.” Religiously, they upset the order by announcing that many of the old rites were now fulfilled. Temple worship was over. Jesus was the true temple and Lord, and the Eucharist now supplanted the lucrative temple rites. Morally, the Church shook things up by demanding love of one’s enemies and that people no longer live as did the pagans, in the futility of their minds. These things and more tended to disturb the political, social, and religious order. Liturgically, we gather to celebrate and learn many earthshaking truths and to be liberated from the hold of the world, the flesh, and the devil.

Yes, the presence of the early Church was a kind of earthquake. When the Church is strong she not only consoles; she disturbs and even rocks things to their foundations by the simple declaration, “Thus says the Lord” and by our praise of Him who is true Lord and Sovereign King, far outranking all other kings and those who demand our loyalty and conformity.

Deliverance – … all the doors flew open, and the chains of all were pulled loose. The liturgy of praise and worship of God should effect an ongoing deliverance. The prayer of the Church in her liturgy should set people free: prison doors swing open, chains fall loose, and increasing freedom is granted to faithful.

I am a witness to this and I pray that you are as well. I have attended and celebrated Mass every day for more than thirty-eight years now. In that time, through praise, hearing God’s Word, being instructed in God’s Word, receiving the Word Made Flesh in Holy Communion, and deep abiding fellowship with believers, I am a changed man. Many shackles have come loose. A new mind and heart have been given to me and the prison cells of anxiety are no longer. Deliverance is what happened to us when the Lord took us out of the kingdom of darkness and into the Kingdom of Light. Through the liturgy, that deliverance becomes deeper, richer, broader, and higher.

Dignity – When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, thinking that the prisoners had escaped. But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.” The liturgy we celebrate is that of the Catholic Church. The term Catholic refers to the universality of the Church’s mission. All are to be called.

One effect of the liturgy on us should be that we neither hate nor exclude anyone. Paul and Silas do not gloat over the misfortune of their jailer. Knowing his dignity, they call out to him, even at the risk of their lives.

The Church, too, seeks the welfare and salvation of even our most bitter opponents. Our liturgy is celebrated not only for our friends but for the whole world.

The Church is Catholic; all are called. Painting a picture of the Church, Scripture says, I [John] looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands (Rev 7:9). I realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right. Everyone who believes in him receives forgiveness of sins through his name (Acts 10: 34-35, 43).

Discipleship – [The jailer] asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas. Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus and you and your household will be saved.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Making disciples (not just members) is a primary job of the Church. To be a disciple is to be a follower of the Lord, but the word “disciple” also comes from the same Latin root (discere) as the word “learning.” Thus, the Church in her liturgy not only worships the Lord, she instructs the faithful and supplies the sacraments.

Note that the jailer asks for light. Do not think of this as merely a practical request. Asking for light is asking for the enlightenment that comes from Faith and Baptism. The Church in her liturgy and by her witness supplies light and acclimates the faithful to that light.

The jailer, having asked for the light, been instructed, and become accustomed to the light, is baptized.

Though the worship of God is always the first purpose of liturgy, here  are some other goals of and a description of true liturgy, one that rocks the world and yet delivers the faith, forming the people in the beauty of God’s grace. Do you and your fellow parishioners see the liturgy this way or do you see it as distant, even boring? See what this Scripture passage teaches about the truest goals and nature of every liturgy, great or small, in the Church.

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Why Does God Make Us Wait?


In Sunday’s gospel, Jesus healed many people at Capernaum. But the next day, though many were looking for him and wanted healings, he said to his apostles that it was time to move on to other towns. In other words he left some to wait for another day when he would return. I explored some of the aspects of God’s delay in yesterday’s blog. Today let’s get a word from the saints and further ponder the mystery of waiting on the Lord.

Indeed, one of the most common frustrations in the spiritual life is the fact that God often makes us wait. Many of our requests are made with an elevated sense of urgency. Frankly, we are in a big hurry about many things—but God is not. Although He could fix every problem in an instant, He does not, and He has His reasons for this.

While the reasons for God’s delay may be somewhat mysterious, we can certainly understand some of them. For example, any parent knows that giving a child whatever he wants precisely when he wants is to spoil him. Learning to wait is beneficial. It humbles us, keeps us vigilant, helps us to clarify our desires, and aids us in developing self-control.

St. Augustine,  beautifully describes another reason that God would have us wait:

The entire life of a good Christian is in fact an exercise of holy desire. You do not yet see what you long for, but the very act of desiring prepares you, so that when he comes you may see and be utterly satisfied.

 Suppose you are going to fill some holder or container, and you know you will be given a large amount. Then you set about stretching your sack or wineskin or whatever it is. Why? Because you know the quantity you will have to put in it and your eyes tell you there is not enough room. By stretching it, therefore, you increase the capacity of the sack.

And this is how God deals with us. Simply by making us wait he increases our desire, which in turn enlarges the capacity of our soul, making it able to receive what is to be given to us.

So, my brethren, let us continue to desire, for we shall be filled! (Tract. 4: PL 35, 2008-2009)

St. Teresa of Avila said something similar in her spiritual work, The Interior Castle. In her reflection on the fourth mansions, she introduced the first stages of contemplative prayer:

I remember a verse we say at Prime at the end of the final Psalm; the last words are: “Cum dilatasti cor meum”—“When Thou didst dilate my heart.” … [A] person must have dwelt for a long time in the former mansions before entering these … [otherwise] all occasions of gaining merit would be withdrawn, were [the soul] left continually absorbed in God. [This is] the difference between sweetness in prayer and spiritual consolations (The Interior Castle, Fourth Mansions 1:3-5).

In effect, she is teaching that one rarely reaches deeper prayer without the necessary waiting, as God leads us through the stages of the purgative way (mansions one through three). We must wait and cooperate as God does His work to purify us and enlarge our heart to receive the gift of deeper prayer. And even once deeper prayer is attained, it cannot be all sweetness, for then merit and further growth would be lost.

God must increase the size of our heart, but this takes time. If we are faithful, waiting brings about yearning. To yearn is to increase our desire and to enlarge our heart. This prepares us for the greater gifts God wants to bestow upon us.

There are many reasons God has us wait. Allow St. Augustine and St. Teresa to teach you one important reason. Let God enlarge your heart through desire. Only then will it be big enough to enjoy the full extent of what He is offering.

Wait for the Lord.

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On the Power of One Small Prayer

Praying the rosary today I marveled once again at the Fatima prayer, which is recited at the end of each decade:

O my Jesus, forgive us our sins; save us from the fires of Hell. Lead all souls to heaven, especially those in most need of thy mercy!

I have often wondered how God reacts to a prayer like this. I am awed by the power of this simple prayer, even if said in a distracted way. God is surely pleased that we ask for the salvation of souls and that we have in mind especially those who are most in need, most lost, most wayward.

How many times have we prayed this in the rosary and what have been its effects?It is astonishing and humbling to consider this. Perhaps in Heaven we will be greeted by grateful souls who will tell us that at a certain time on a particular date God heard our prayer for lost souls and applied it to them! We, too, will come to know what a difference the prayers of others made for us.

In recent years during confessions, I often ask the penitent to offer an “Our Father” and a “Hail Mary” for that soul (known only to God) who is now most in need of His grace and mercy. God knows not only who is in most need of His mercy but also who is opento receiving that mercy. It is a beautiful thought to engage the battle for that soul and to consider that our prayer may be the prove to be the tipping point. God knows how to coordinate all this; we do not. But He asks us to join Him in this work and to pray for the conversion of sinners and the consolation of suffering. In so doing we engage the battle for souls, including our own.

Just a brief consideration of the value of one small prayer that reaches someone in most need of God’s mercy.

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Abbreviated Breviary? Pondering Omissions from the Current Breviary

liturgy-of-hoursOne of the great gifts of reading the Liturgy of the Hours (also called the Breviary) faithfully over the years is that the Scriptures become deeply impressed upon the mind, heart, memory, and imagination. This is especially true of the psalms that are repeated every four weeks, all year long, every year.

But there are significant omissions in the modern Breviary. This is true not merely because of the loss of the texts themselves, but that of the reflections on them. The verses eliminated are labeled by many as imprecatory because they call for a curse or wish calamity to descend upon others.

Here are a couple of examples of these psalms:

Pour out O Lord your anger upon them; let your burning fury overtake them. … Charge them with guilt upon guilt; let them have no share in your justice (Ps 69:25, 28).

Shame and terror be theirs forever. Let them be disgraced; let them perish (Ps 83:18).

Prior to the publication of the Liturgy of the Hours, Pope Paul VI decreed that the imprecatory psalms be omitted. As a result, approximately 120 verses (three entire psalms (58[57], 83[82], and 109[108]) and additional verses from 19 others) were removed. The introduction to the Liturgy of the Hours cites the reason for their removal as a certain “psychological difficulty” caused by these passages. This is despite the fact that some of these psalms of imprecation are used as prayer in the New Testament (e.g., Rev 6:10) and in no sense to encourage the use of curses (General Instruction # 131). Six of the Old Testament Canticles and one of the New Testament Canticles contain verses that were eliminated for the same reason.

Many (including me) believe that the removal of these verses is problematic. In the first place, it does not really solve the problem of imprecation in the Psalter because many of the remaining psalms contain such notions. Even in the popular 23rd Psalm, delight is expressed as our enemies look on hungrily while we eat our fill (Ps 23:5). Here is another example from one of the remaining psalms: Nations in their greatness he struck, for his mercy endures forever. Kings in their splendor he slew, for his mercy endures forever (Ps 136:10, 17-18). Removing the “worst” verses does not remove the “problem.”

A second issue is that it is troubling to propose that the inspired text of Scripture should be consigned to the realm of “psychological difficulty.” Critics assert that it should be our task to seek to understand such texts in the wider context of God’s love and justice. Some of the most teachable moments come in the difficult and “dark” passages. Whatever “psychological difficulty” or spiritual unease these texts cause, all the more reason that we should wonder as to the purpose of such verses. Why would God permit such utterances in a sacred text? What does He want us to learn or understand? Does our New Testament perspective add insight?

While some want to explain them away as the utterances of a primitive, unrefined, or ungraced people and time, this seems unwise and too general a dismissal. So easily does this view permit us to label almost anything we find objectionable or even unfashionable as coming from a “more primitive” time. While it is true that certain customs, practices, punishments, and norms (e.g., kosher) fall away within the biblical period or in the apostolic age, unless this is proposed to us by the sacred texts or the Magisterium, we should regard the sacred text as being of perennial value. Texts, even if not taken literally, should be taken seriously and pondered for their deeper and lasting meaning.

St. Thomas Aquinas succinctly taught that an imprecatory verse can be understood in three ways:

First, as a prediction rather than a wish that the sinner be damned. Unrepentant sinners will indeed be punished and possibly forever excluded from the Kingdom of the Righteous.

Second, as a reference to the justice of punishment rather than as gloating over the destruction of one’s enemies. It is right and proper that unrepented sins and acts of injustice be punished; it is not wrong to rejoice that justice is served.

Third, as an allegory of the removal of sin and the destruction of its power. We who are sinners should rejoice to see all sinful drives within us removed. In these verses, our sinful drives are often personified as our enemy or opponent.

So, as St. Thomas taught, even troubling, imprecatory verses can impart important things. They remind us that sin, injustice, and all evil are serious and that we are engaged in a kind of war until such things (and those who cling to them) are put away. (For St. Thomas’ fuller reflections, see the Summa Theologica, II-IIae, q. 25, a. 6, ad 3. You can also read a thoughtful essay by Gabriel Torretta, O.P., which served as a basis for my reflections.)

To all of this I would like to add a further reflection on the value and role of imprecation in the Psalter (including the omitted verses).

Because the general instruction speaks to “psychological difficulty” in regard to imprecation, I think it is good to recall that the overall context of prayer modeled in the Scriptures is one of frank disclosure to God of all of our emotions and thoughts, even the darkest ones. Moses bitterly laments the weight of office and even asks God to kill him at one point (Num 11:15). Jonah, Jeremiah (15:16), and other prophets make similar laments. David and other psalm writers cry out at God’s delay and are resentful that sinners thrive while the just suffer. At times they even take up the language of a lawsuit. Frequently the cry goes up in the psalms, “How much longer, O Lord” in the psalms. Even in the New Testament, the martyrs ask God to avenge their blood (Rev 6:10). Jesus is later described as slaying the wicked with the sword (of his word) that comes from his mouth. Yes, anger, vengeance, despair, doubt, and indignation are all taken up in the language of prayer in the Scripture. It is an earthy, honest sort of prayer.

It is as if God is saying,

I want you to speak to me and pray out of your true dispositions, even if they are dark and seemingly disrespectful. I want you to make them the subject of your prayer. I do not want phony prayers and pretense. I will listen to your darkest utterances. I will meet you there and, having heard you, will not simply give you what you ask but will certainly listen. At times, I will point to my final justice and call you to patience and warn you not to avenge yourself (Rom 12:19). At other times, I will speak as I did to Job (38-41) and rebuke your perspective in order to instruct you. Or I will warn you of the sin that underlies your anger and show you a way out, as I did with Cain (Gen 4:7) and Jonah (4:11). At still other times I will just listen quietly, realizing that your storm passes as you speak to me honestly. But I am your Father. I love you and I want you to pray to me in your anger, sorrow, and indignation. I will not leave you uninstructed and thereby uncounseled.

It is not obvious to me that speaking of these all-too-common feelings is a cause of psychological distress. Rather, it is the concealing and suppressing of such things that causes psychological distress.

As a priest, I encounter too many people who think that they cannot bring their dark and negative emotions to God. This is not healthy. It leads to simmering anger and increasing depression. Facing our negative emotions—neither demonizing them nor sanctifying them—and bringing them to God as Scripture models is the surer way to avoid “psychological distress.” God is our healer, and just as we must learn to speak honestly to a doctor, even more so to the Lord. Properly understood (viz. St. Thomas), the imprecatory verses and other Scriptures model a way to pray in this manner.

Discussions of this sort should surely continue in the Church. The imprecatory verses may one day be restored. For now, the Church has chosen to omit the most severe of the imprecations. I think we should reconsider this. The complete Psalter given my God the Holy Spirit is the best Psalter.

Listen to this reading of one of the omitted psalms (109 [108]) and note its strong language. But recall St. Thomas’ reflections and remember that such verses, tough though they are, become teaching moments. Finally, recall that these psalms were prayed in the Church until 1970.

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The Night Prayer of the Church as a Rehearsal for Death

Some years ago, I was addressing a group of young adults at a “Theology on Tap” gathering. One of the attendees asked me to recommend some ways to avoid temptation. Among the advice I offered was this: meditate frequently on death, particularly before going to bed at night. Suddenly it got very quiet. Everyone looked at me as though I had said something in Swahili. “What did you just say? Would you repeat that?” Perhaps my remarks were the right answer and the wrong answer at the same time. In these modern, medically advanced times, those in their twenties don’t really relate to death as a near reality. Meditating on death seems like a strange idea to most of them.

The instinct of the Church has always been to link night prayer to death, considering sleep to be somewhat of a dress rehearsal for death. Consider these prayers:

Into your hands, O Lord, I commend my spirit. This is a reference to Jesus’ dying words, Father, into your hands I commend my spirit (Lk 23:46).

Lord, now you let your servant go in peace, your word has been fulfilled. My own eyes have seen the salvation which you have prepared in the sight of your people. These are the words of Simeon, who had been promised he would not see death until he had beheld the Messiah. Once he had held the infant Jesus in his arms, he could die peacefully.

May the Lord grant us a peaceful night and a peaceful death. This is the concluding line of night prayer just before the Salve Regina, in which we ask the Blessed Mother to “tuck us in” for the night.

There are also many beautiful references to night prayer in the hymns. For example,

Guard us waking guard us sleeping;
and when we die,
May we in thy mighty keeping
all peaceful lie.

When the last dread call shall wake us,
Do not Our God forsake us
But to reign in glory take us
With thee on high. 

— (Day Is Done, verse 2)

Teach me to live that I may dread
The grave as little as my bed;
Teach me to die, so that I may
Rise glorious at the awful Day.

— (Glory to Thee, My God, This Night, verse 3)

These are just some of the references. Night prayer is a time to remember that we will die and to ponder this with sobriety. Sleep is, to some degree, like death; we become “dead” to the world. We are no longer aware of the rhythms, demands, and fascinations of this world. We are “out” to this world—out of touch with it. We lie still as in death, unaware and uninterested, at a kind of comatose distance from the things that obsess us during our waking hours. Although we awake from sleep, one day we will never awake, never return to the demands of this world. Our coffin, like a little bed, will claim us. It will be closed, and this world will know us no more.

Night prayer serves as a gentle reminder of this looming summons. We entrust ourselves to the care of our Lord, who alone can lead us over the valley of the shadow of death. We also ask Our Lady for her prayers. We ask that she, as a good mother, console us and assure us that after this our exile we will see the glorious face of her Son and be restored to our Father in the warm love of the Holy Spirit.

Even if you don’t have time to pray the other hours of the Divine Office, I strongly recommend night prayer (Compline). It is brief and beautiful, sober and serene. It is the great dress rehearsal for our death. If we are faithful, this will be the greatest day of our life on this earth. On that day, we will be called to Him who loves us. Surely our judgment looms, but if we are faithful it will usher in our final purification and our release from the shackles of sin and the woes of this world.

May the Lord grant us a restful night and a peaceful death.

God, who made the earth and heaven,
Darkness and light:
You the day for work have given,
For rest the night.
May your angel guards defend us,
Slumber sweet your mercy send us,
Holy dreams and hopes attend us
All through the night.

And when morn again shall call us
To run life’s way,
May we still, whatever befall us,
Your will obey.
From the power of evil hide us,
In the narrow pathway guide us,
Never be your smile denied us
All through the day.

Guard us waking, guard us sleeping,
And when we die,
May we in your mighty keeping
All peaceful lie.
When the last dread call shall wake us,
Then, O Lord, do not forsake us,
But to reign in glory take us
With you on high.

Holy Father, throned in heaven,
All holy Son,
Holy Spirit, freely given,
Blest Three in One:
Grant us grace, we now implore you,
Till we lay our crowns before you
And in worthier strains adore you
While ages run.

Cross-posted at the Catholic Standard: The Night Prayer of the Church as a “Rehearsal for Death”

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Jesus Teaches on the Need to Persist in Prayer and Wear God Out

In the Gospel reading from Thursday, the Lord teaches the need to persist in prayer.

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 (Matt 7:7-8).

Seeking and knocking indicate persistence. While we might look for something briefly and then give up if we don’t find it, seeking implies an ongoing, perhaps lengthy search. Similarly, we don’t usually knock by softly tapping a door just once and then leaving if there’s no answer; we rap sharply a few times, and if no one comes forth we’ll usually try a few more times.

So, the Lord uses images of repetition for prayer. Indeed, the very word “repetition” comes from Latin roots denoting vigorous, repeated asking (re (again) + petere (to ask, beseech, or even to attack, go at, or strive for)).

Repetition, by its nature, is often vigorous and even pestering. Jesus teaches this concept in the parable about the persistent widow:

Then Jesus told them a parable about their need to pray at all times and not lose heart: “In a certain town there was a judge who neither feared God nor respected men. And there was a widow in that town who kept appealing to him, ‘Give me justice against my adversary.’ For a while he refused, but later he said to himself, ‘Even though I do not fear God or respect men, yet because this widow keeps pestering me, I will give her justice. Then she will stop wearing me out with her perpetual requests.’” And the Lord said, “Listen to the words of the unjust judge. Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help? I tell you, He will promptly carry out justice on their behalf. Nevertheless, when the Son of Man comes, will He find faith on earth?” (Luke 18:1-8)

This is a funny parable! In effect, though, Jesus says that we should pray and not lose heart, that we should call out to God day and night. He is teaching us to pray in such a way that we wear the Father out!

Here’s another passage in which Jesus teaches persistence:

Then Jesus said to them, “Suppose one of you goes to his friend at midnight and says, ‘Friend, lend me three loaves of bread, because a friend of mine has come to me on a journey, and I have nothing to set before him.’ And the one inside answers, ‘Do not bother me. My door is already shut, and my children are with me in bed. I cannot get up to give you anything.’ I tell you, even though he will not get up to provide for him because of his friendship, yet because of the man’s persistence, he will get up and give him as much as he needs (Luke 11:5-8).

There are other examples, such as the Syrophoenician woman who kept asking Jesus to heal her daughter despite being ignored and even rebuked (Matt 15:20-24), and the blind man at Jericho who kept crying out to Jesus despite being told by the crowd to be quiet (Luke 18:39).

Ponder well this teaching and learn to persist in prayer. Pray to God in such a way as to wear Him out. Yes, pester God a bit. The Lord himself teaches us this. God is neither deaf nor grouchy, but for reasons of His own He wants us to be persistent in our prayers. There may come a time when we are able to discern that His answer to our request is no, but until that is clear, keep knocking, keep seeking; rinse and repeat. Wear God out!

Cross-posted at the Catholic Standard: Jesus Teaches on the Need to Persist in Prayer and Wear God Out

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On the Necessity of Prayer

blog1201To say that something is “necessary” is to declare that it is so essential that to be without it causes grave if not deadly harm. The word comes from Latin: ne– (not) + cedere (to withdraw, go away, yield). The root sense is that what is necessary is something from which we cannot stray, something from which there is no withdrawal, something we cannot evade. There is an expression in Latin, sine qua non, which literally means “without which not.” Its fuller meaning expresses something so essential that without it, other required things cannot proceed.

Do you see prayer in this way, as necessary, as essential? Do you view at something without which other things cannot happen? Sadly, it would seem that many do not. Prayer is something easily postponed. It’s something to be done if the mood is just right, or if we have an urgent need. It is seldom scheduled and easily skipped in favor of almost any other activity. We seem to be able find time for everything else, but prayer is easily set aside—I’m busy; I’m tired; I forgot; something came up.

These sorts of issues arise because most people don’t really view prayer as necessary.

But prayer is necessary. St. Augustine said, “God who made us without us, will not save us without us.” Jesus stands at the door and knocks (see Rev 3:21), but we must open the door of our heart for him to enter and feed us. Prayer is our way answering, of opening the door. Little else will happen until we open the door each day to Him.

This brief column is not intended as an exhaustive exposition on prayer. Rather, it is intended to remind us that we should see prayer as a necessity. To that end, here are just a few quick thoughts underscoring the essential nature of prayer.

  • Jesus said, This sort of demon can only be driven out by prayer (Mk 9:29). Those who do not pray and are not prayed over may suffer intractable demonic attacks.
  • Jesus said, Watch and pray so that you will not fall into temptation (Matt 26:41). Deadly temptations will certainly assail us if we do not pray. How can we expect to avoid serious temptations and Hell if we do not pray?
  • Jesus said that we must always pray and not lose heart (Lk 18:1). We must pray, we must not give way to discouragement.
  • James said, You have not because you ask not (James 4:3). How many gifts are lacking for us and others because we do not pray? Some gifts are only unlocked and sent forth by prayer.
  • John Chrysostom said, “As the body without the soul is dead, so the soul is dead without prayer” (Homily lxxvii). We are dead without prayer!
  • Augustine said, “God gives, without prayer, the first graces such as the vocation to faith and to repentance; but all other graces, and particularly the gift of perseverance, he gives only to those who ask them” (De Dono Persev, xvi). Notice that it is only to those who ask!
  • Thomas Aquinas said, “Now after baptism man needs to pray continually, in order to enter heaven: for though sins are remitted through baptism, there still remain the fomes (tinder) of sin assailing us from within, and the world and the devils assailing us from without. And therefore it is said pointedly (Luke 3:21) that ‘Jesus being baptized and praying, heaven was opened’: because, to wit, the faithful after baptism stand in need of prayer” (Summa Theologica, III, q. 39 art. 5).
  • St Teresa of Avila reasoned, “Ask and you shall receive … then he who does not ask will not receive.” Now that is some straightforward wisdom!
  • Alphonsus said, “He who prays is certainly saved; he who does not pray is certainly lost” (Considerations on the Eternal Maxims 13.2). Prayer is necessary! It is the sine qua non.

Pray, my brethren; pray. Pray for the gift of prayer. Pray for the desire to pray. Pray! Prayer is necessary; it is essential.

We do not always know everything we should pray for; we do not always remember to pray for everything. God knows our weakness. But failing to pray as a general norm is deadly to our life and our salvation.

Did I mention that we ought to pray?