Reading Assignment

Paragraphs 2652 thru 2865

Lecture

Lecture Text

PART FOUR - CHRISTIAN PRAYER

   ARTICLE 2: THE WAY OF PRAYER

Prayer is naturally directed primarily to the Father, especially in the liturgy when the Church prays together as the body of Christ with Christ its Head. Nevertheless, prayer incorporates the whole of the Most Holy Trinity. "'No one can say 'Jesus is Lord', except by the Holy Spirit' (1 Cor 12:3). The Church invites us to invoke the Holy Spirit as the interior Teacher of Christian prayer." CCC 2681 Prayer can also be directed at Jesus. It is often done with the Blessed Virgin Mary as well Whom the Church loves. 

   ARTICLE 3: GUIDES FOR PRAYER

The Church often asks the help of Saints with whom she is joined just as well as those yet on their Earthly pilgrimage. There are several foundational spiritual masters whose wisdom contributes to the Church's mystagogy on prayer. These include Teresa of Avila, John of the Cross, Ignatius of Loyola, and Francis De Sales. Many have not been declared saints who also instruct us well in understanding the humanity of a relationship with God. Every Saint, and therefore Christian, in his/her own way, has lived out their own spirituality with God and the various religious orders are founded on that diversity. Their various perspective can be helpful although there are some Christians, in this modern age, who may confuse proper prayer with New Age practices, and this should be a point to careful discretion on the part of the Christian. The Catechism has a single verse on spiritual direction, and it may be summarized in saying "be careful" (cf. 2690).  Prayer can take place anywhere, but the joy of being a Catholic, is that there are privileged places and moments of encounter with God. These include anywhere the Eucharist is present, parish Churches, monasteries, and retreats.

  CHAPTER THREE: THE LIFE OF PRAYER

CCC 2697 Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." But we cannot pray "at all times" if we do not pray at specific times, consciously willing it These are the special times of Christian prayer, both in intensity and duration.

Rhythms of prayer are important in the life of the Christian and are very helpful for meditation on the whole life of Christ. The Liturgy of the Hours is a privileged and daily way to do this. 

    ARTICLE 1: EXPRESSIONS OF PRAYER

          I. Vocal Prayer

         II. Meditation

        III. Contemplative Prayer

             IN BRIEF

The Christian tradition comprises three major expressions of the life of prayer: vocal prayer, meditation, and contemplative prayer. They have in common the recollection of the heart. In vocal prayer, the body is employed in connection to the movement of the heart. This follows Christ's teaching the Our Father. "Meditation is a prayerful quest engaging thought, imagination, emotion, and desire."(CCC 2723) "Contemplative prayer is the simple expression of the mystery of prayer. It is a gaze of faith fixed on Jesus, an attentiveness to the Word of God, a silent love. It achieves real union with the prayer of Christ to the extent that it makes us share in his mystery." (CCC 2724)

    ARTICLE 2: THE BATTLE OF PRAYER

          I. Objections to Prayer

         II. Humble Vigilance of Heart

        III. Filial Trust

         IV. Persevering in Love

We have every temptation and every expression of our corrupt creature to battle against to pray and do so with regularity, authenticity, and actuality. Erroneous notions of prayer, the tendency of the present world to quickly feel it is a waste of time, our own failure to will it, and/or our pride/lack of filial love. Being vigilant which is what Christ and thus the Catechism asks of us is simply the "always seek[ing] his face". This vigilance will help us to overcome many obstacles in our prayer life because it allows us to keep God's providence in the realm of our attention. To fail to strive for this is to not choose regular prayer. Desolation or dryness can happen for several reasons which are described in the Rules of Discernment written by Ignatius of Loyola, and is ultimately unavoidable. We must face our temptations with Christ since He is our Savior. Our lack of faith in God concerning the implications of prayer is the "most common, and yet most hidden temptation". Sometimes our pride inclines us not to accept that having faith is a very human struggle which is ultimately the difference between worrying about anything at all and having a peace-filled trust in God. Acedia affords a certain kind of depression due to simply not choosing the path of love concerning God. This too is a human struggle that does not phase the humble. Filial trust is tested, proven, and grown in tribulation endured with faith. Prayer, Trust, and Endurance are forged in Orthodoxy and Love, knowing the love of God, how He often answers prayers, and the purpose of suffering there is no trial nor obstacle sufficient to prevent one from growing in love and devotion to God. Without prayer born from love, there is no Christian life only a moral system or an explanation of metaphysical reality.

    ARTICLE 3: THE PRAYER OF THE HOUR OF JESUS

Prayer presupposes struggle. Prayer also demands the formation of a habit that is contrary to our corruption in terms of love and especially love directed to a God which we tend to be blind to. The Prayer of Christ before His passion represents how we are more free to encounter Christ in difficulty and suffering when we are joined to His passion and more aware of our need for His immediate providential help.

SECTION TWO: THE LORD'S PRAYER: "OUR FATHER!"


    ARTICLE 1: "THE SUMMARY OF THE WHOLE GOSPEL"

          I. At the Center of the Scriptures

         II. "The Lord's Prayer"

        III. The Prayer of the Church

             IN BRIEF

The Our Father is a great gift since it orients those who pray it in a filial perspective, a sense of obedience, and a proper understanding of our relationship to God in every way. It completes and signifies the completion of salvation history. It is given to us through the disciples in response to their desire to pray. It is essential to every liturgical prayer. It is so important the Catechism dedicates about a hundred paragraphs to describing its meaning and significance.

    ARTICLE 2: "OUR FATHER WHO ART IN HEAVEN"

          I. "We Dare to Say"

         II. "Father!"

        III. "Our" Father

         IV. "Who Art in Heaven"

             IN BRIEF

As we have already discussed trust and a proper understanding of one's relationship to God are essential to effective and genuine prayer, in at least the sense of receptivity. The Catechism says this again and still further concerning the Our Father "Simple and faithful trust, humble and joyous assurance are the proper dispositions for one who prays the Our Father." (CCC 2797) The Fact that we enter into Christ through Baptism we are blessed to truly call God our Father and to become his sons/daughters. The Our Father is an expression of and helps to great communion with the Father and the Son. "Who art in Heaven does not necessarily refer to a place but a state of being to which we are destined and ever drawn to in living the Christian life.

    ARTICLE 3: "THE SEVEN PETITIONS"

          I. "Hallowed Be Thy Name"

         II. "Thy Kingdom Come"

        III. "The Will Be Done on Earth as It Is in Heaven"

         IV. "Give Us This Day Our Daily Bread"

          V. "And Forgive us Our Trespasses, as We Forgive Those Who Trespass against Us"

         VI. "And Lead Us Not into Temptation"

        VII. "But Deliver Us From Evil"

The first thing we do when we pray is to consider Him whom we love "Thy name, Thy Kingdom, Thy will". This concerns the first three petitions of the Our Father. Each of these is answered in Christ's salvific act, and therefore in living the Christian life in its fullness. The remaining petitions embody everything we need from God i.e. His providence (give us), His mercy (forgive us), His guidance especially from the evils we are prone to (leads us not into temptation), and finally deliverance from evil not only in our own action but the action of the enemy (deliver us). Feed us, heal us, help us in our struggle. This prayer also directly expresses and also helps us to receive faith, hope, and love.

    ARTICLE 4: THE FINAL DOXOLOGY

"The final doxology, "For the kingdom, the power and the glory are yours, now and forever," takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will." CCC 2855

Compendium of the Catholic Church Reading

Questions 558-598

Questions answered by the Catechism and Compendium.

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