Prayer

Please help support the mission of New Advent and get the full contents of this website as an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more — all for only $19.99...

(Greekeuchesthai,Latinprecari, Frenchprier, to plead, to beg, to ask earnestly).

Anact of thevirtue of religion which consists in asking propergifts orgraces fromGod. In a more general sense it is the application of themind to Divine things, not merely to acquire aknowledge of them but to make use of suchknowledge as a means of union withGod. This may be done by acts of praise and thanksgiving, but petition is the principalact of prayer.

The words used to express it inScripture are: to call up (Genesis 4:26); tointercede (Job 22:10); to mediate (Isaiah 53:10); to consult (1 Samuel 28:6); to beseech (Exodus 32:11); and, very commonly, to cry out to. The Fathers speak of it as the elevation of themind toGod with a view to asking proper things from Him (St. John Damascene,On the Orthodox Faith III.24); communing and conversing withGod (St. Gregory of Nyssa, "De oratione dom.", in P.G., XLIV, 1125); talking withGod (St. John Chrysostom, "Hom. xxx in Gen.", n. 5, in P.G., LIII, 280). It is therefore the expression of our desires toGod whether for ourselves or others. This expression is not intended to instruct or directGod what to do, but to appeal to Hisgoodness for the things we need; and the appeal isnecessary, not because He isignorant of our needs or sentiments, but to give definite form to our desires, to concentrate our whole attention on what we have to recommend to Him, to help us appreciate our close personal relation with Him. The expression need not be external or vocal; internal ormental is sufficient.

By prayer we acknowledgeGod's power andgoodness, our ownneediness and dependence. It is therefore anact of thevirtue of religion implying the deepest reverence forGod and habituating us to look to Him for everything, not merely because the thing asked be good in itself, or advantageous to us, but chiefly because we wish it as agift of God, and not otherwise, no matter how good or desirable it may seem to us. Prayer presupposesfaith inGod andhope in Hisgoodness. By both,God, to whom we pray, moves us to prayer. Ourknowledge ofGod by the light of naturalreason also inspires us to look to Him for help, but such prayer lackssupernatural inspiration, and though it may avail to keep us from losing our naturalknowledge ofGod and trust in Him, or, to some extent, from offending Him, it cannot positively dispose us to receive Hisgraces.

Objects of prayer

Like everyact that makes forsalvation, grace is required not only to dispose us to pray, but also to aid us in determining what to pray for. In this "the spirit helpeth our infirmity. For weknow not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings" (Romans 8:26). For certain objects we are always sure we should pray, such as oursalvation and the general means to it, resistance totemptation, practice ofvirtue,final perseverance; but constantly we need light and the guidance of the Spirit toknow the special means that will most help us in any particular need. That there may be no possibility of misjudgment on our part in such an essentialobligation, Christ has taught us what we should ask for in prayer and also in what order we should ask it. In response to the request of Hisdisciples to teach them how to pray, He repeated the prayer commonly spoken of as theLord's Prayer, from which it appears that above all we are to pray thatGod may be glorified, and that for this purposemen may be worthy citizens of Hiskingdom, living in conformity with His will. Indeed, this conformity is implied in every prayer: we should ask for nothing unless it be strictly in accordance withDivine Providence in our regard. So much for the spiritual objects of our prayer. We are to ask also for temporal things, our daily bread, and all that it implies, health, strength, and other worldly or temporal goods, not material or corporal only, butmental andmoral, every accomplishment that may be a means of servingGod and our fellow- men. Finally, there are theevils which we should pray to escape, the penalty of oursins, the dangers of temptation, and every manner of physical or spiritual affliction, so far as these might impede us inGod's service.

To whom may we pray

AlthoughGod the Father is mentioned in this prayer as the one to whom we are to pray, it is not out of place to address our prayers to the other Divinepersons. The special appeal to one does not exclude the others. More commonly the Father is addressed in the beginning of the prayers of theChurch, though they close with the invocation, "ThroughOur Lord Jesus Christ Thy Son who with Thee liveth and reigneth in the unity of theHoly Ghost, world without end". If the prayer be addressed toGod the Son, the conclusion is: "Who livest and reignest withGod the Father in the unity of the Holy Ghost,God, world without end"; or, "Who with Thee liveth and reigneth in the unity, etc.". Prayer may be addressed to Christ as Man, because He is a Divine Person, not however to Hishumannature as such, precisely because prayer must always be addressed to aperson, never to something impersonal or in the abstract. An appeal to anything impersonal, as for instance to the Heart, theWounds, the Cross ofChrist, must be taken figuratively as intended forChrist Himself.

Who can pray

As He has promised tointercede for us (John 14:16), and is said to do so (Romans 8:34;Hebrews 7:25), we may ask His intercession, though this is not customary in public worship. He prays in virtue of His ownmerits; thesaints intercede for us in virtue of His merits, not their own. Consequently when we pray to them, it is to ask for their intercession in our behalf, not to expect that they can bestowgifts on us of their own power, or obtain them in virtue of their own merit. Even thesouls inpurgatory, according to the common opinion oftheologians, pray toGod to move thefaithful to offer prayers,sacrifices, and expiatory works for them. They also pray for themselves and forsouls still on earth. The fact that Christ knows the future, or that thesaints mayknow many future things, does not prevent them from praying. As they foresee the future, so also they foresee how its happenings may be influenced by their prayers, and they at least by prayer do all in their power to bring about what is best, though those for whom they pray may not dispose themselves for theblessings thus invoked. The just can pray, and sinners also. The opinion ofQuesnel that the prayer of thesinned adds to hissin was condemned byClement XI (Denzinger, 10 ed., n. 1409). Though there is nosupernatural merit in the sinner's prayer, it may be heard, and indeed he isobliged to make it just as before hesinned. No matter how hardened he may become insin, he needs and is bound to pray to be delivered from it and from thetemptations which beset him. His prayer could offendGod only if it werehypocritical, or presumptuous, as if he should askGod to suffer him to continue in hisevil course. It goes without saying that inhell prayer is impossible; neitherdevils nor lostsouls can pray, or be the object of prayer.

For whom we may pray

For the blessed prayers may be offered not with the hope of increasing their beatitude, but that theirglory may be better esteemed and their deeds imitated. In praying for one another we assume thatGod will bestow His favours in consideration of those who pray. In virtue of the solidarity of theChurch, that is, of the close relations of the faithful as members of themystical Body of Christ, any one may benefit by the good deeds, and especially by the prayers of the others as if participating in them. This is the ground ofSt. Paul's desire that supplications, prayers, intercessions, and thanksgivings be made for all men (Timothy 2:1), for all, without exception, in high or low station, for the just, for sinners, forinfidels; for thedead as well as for the living; for enemies as well as for friends. (SeeCOMMUNION OF SAINTS).

Effects of prayer

In hearing our prayerGod does not change His will or action in our regard, but simply puts into effect what He hadeternally decreed in view of our prayer. This He may do directly without the intervention of any secondarycause as when He imparts to us somesupernatural gift, such asactual grace, or indirectly, when He bestows some natural gift. In this latter case He directs by His Providence the natural causes which contribute to the effect desired, whether they be moral or free agents, such as men; or some moral and others not, but physical and not free; or, again, when none of them is free. Finally, bymiraculous intervention, and without employing any of these causes, He can produce the effect prayed for.

The use or habit of prayer redounds to our advantage in many ways. Besides obtaining the gifts andgraces we need, the very process elevates ourmind and heart to aknowledge andlove of Divine things, greater confidence inGod, and other precious sentiments. Indeed, so numerous and so helpful are these effects of prayer that they compensate us, even when the special object of our prayer is not granted. Often they are of far greater benefit than what we ask for. Nothing that we might obtain in answer to our prayer could exceed in value the familiar converse withGod in which prayer consists. In addition to these effects of prayer, we may (de congruo) merit by it restoration to grace, if we are insin; new inspirations of grace, increase ofsanctifying grace, and satisfy for the temporal punishment due tosin. Signal as all these benefits are, they are only incidental to the proper effect of prayer due to its impetratory power based on the infallible promise ofGod, "Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you" (Matthew 7:7); "Therefore I say unto you, all things whatsoever you ask when ye pray,believe that you shall receive" (Mark 11:24 — see alsoLuke 11:11;John 16:24, as well as innumerable assurances to this effect in theOld Testament).

Conditions of prayer

Absolute thoughChrist's assurances in regard to prayer would seem to be, they do not exclude certain conditions on which the efficacy of prayer depends. In the first place, its object must be worthy ofGod and good for the one who prays, spiritually or temporally. This condition is always implied in the prayer of one who is resigned toGod's will, ready to accept any spiritual favourGod may be pleased to grant, and desirous of temporal ones only in so far as they may help to serveGod. Next,faith is needed, not only the generalbelief thatGod is capable of answering prayer or that it is a powerful means of obtaining His favour, but also the implicit trust inGod's fidelity to His promise to hear a prayer in some particular instance. This trust implies a special act offaith and hope that if our request be for our good,God will grant it, or something else equivalent or better, which in His Wisdom He deems best for us. To be efficacious prayer should behumble. To ask as if one had a binding claim onGod'sgoodness, or title of whatever colour to obtain some favour, would not be prayer but demand. Theparable of thePharisee and thePublican illustrates this very clearly, and there are innumerable testimonies inScripture to the power ofhumility in prayer. "Acontrite and humbled heart, OGod, thou wilt not despise" (Psalm 51:19). "The prayer of him that humbleth himself shall pierce the clouds" (Eccl., xxxv, 21). Without sacrifice ofhumility we may and should try to be sure that ourconscience is good, and that there is no defect in our conduct inconsistent with prayer; indeed, we may even appeal to our merits so far as they recommend us toGod, provided always that the principal motives of one's confidence areGod'sgoodness and the merits of Christ. Sincerity is anothernecessaryquality of prayer. It would be idle to ask favour without doing all that may be in our power to obtain it; to beg for it without really wishing for it; or, at the same time that one prays, to do anything inconsistent with the prayer. Earnestness or fervour is another such quality, precluding all lukewarm or half-hearted petitions. To be resigned toGod's will in prayer does not imply that one should be indifferent in the sense that one does not care whether one be heard or not, or should as lief not receive as receive; on the contrary,true resignation toGod's will is possible only after we have desired and earnestly expressed our desire in prayer for such things as seem needful to doGod'swill. This earnestness is the element which makes the persevering prayer so well described in such parables as the Friend at Midnight (Luke 11:5-8), or, the Widow and the Unjust Judge (Luke 18:2-5), and which ultimately obtains the precious gift of perseverance in grace.

Attention in prayer

Finally, attention is of the very essence of prayer. As an expression of sentiment emanating from ourintellectual faculties prayer requires their application, i.e. attention. As soon as this attention ceases, prayer ceases. To begin praying and allow the mind to be wholly diverted ordistracted to some other occupation or thought necessarily terminates the prayer, which is resumed only when the mind is withdrawn from the object of distraction. To admit distraction is wrong when one isobliged to apply oneself to prayer; when there is no suchobligation, one is at liberty to pass from the subject of prayer, provided it be done without irreverence, to any other proper subject. This is all very simple when applied tomental prayer; but does vocal prayer require the same attention asmental,-in other words, when praying vocally must one attend to the meaning of words, and if one should cease to do so, would one by that very fact cease to pray? Vocal prayer differs frommental precisely in this thatmental prayer is not possible without attention to the thoughts that are conceived and expressed whether internally or externally. Neither is it possible to pray without attending to thought and words when we attempt to express our sentiment in our own words; whereas all that is needed for vocal prayer proper is the repetition of certain words, usually a set form with theintention of using them in prayer. So long as the intention lasts, i.e. so long as nothing is done to terminate it or wholly inconsistent with it, so long as one continues to repeat the form of prayer, with proper reverence in disposition and outward manner, with only this general purpose of praying according to the prescribed form, so long as one continues to pray and no thought or external act can be considered a distraction unless it terminate our intention, or by levity or irreverence be wholly inconsistent with the prayer. Thus one may pray in the crowded streets where it is impossible to avoid sights and sounds and consequentimaginations and thoughts.

Provided one repeats the words of the prayer and avoids wilful distractions of mind to things in no way pertaining to prayer, one may throughmental infirmity or inadvertence admit numerous thoughts not connected with the subject of the prayer, without irreverence. It istrue, this amount of attention does not enable one to derive from prayer the full spiritual advantage it should bring; nay, to be satisfied with it as a rule would result in admitting distractions quite freely and wrongfully. For this reason it is advisable not only to keep the mind bent on praying but also to think of the purport of the prayer, and as far as possible to think of the meaning of some at least of the sentiments or expressions of the prayer. As a means of cultivating the habit, it is recommended, notably in the spiritual exercises of St. Ignatius, often to recite certain familiar prayers, theLord's Prayer, theAngelical Salutation, theCreed, theConfiteor, slowly enough to admit the interval of a breath between the principal words or sentences, so as to havetime to think of their meaning, and to feel in one's heart the appropriate emotions. Another practice strongly recommended by the same author is to take each sentence of these prayers as a subject of reflection, not delaying too long on any one of them unless one finds in it some suggestion or helpful thought or sentiment, but then stopping to reflect as long as one finds proper food for thought or emotion, and, when one has dwelt sufficiently on any passage, finishing the prayer without further deliberate reflection (seeDISTRACTION).

Necessity of prayer

Prayer isnecessary forsalvation. It is a distinctprecept of Christ in theGospels (Matthew 6:9;7:7;Luke 11:9;John 16:26;Colossians 4:2;Romans 12:12;1 Peter 4:7). The precept imposes on us only what is reallynecessary as a means ofsalvation. Without prayer we cannot resist temptation, nor obtainGod's grace, nor grow and persevere in it. This necessity is incumbent on all according to their different states in life, especially on those who by virtue of their office, ofpriesthood, for instance, or other special religiousobligations, should in a special manner pray for their own welfare and for others. Theobligation to pray is incumbent on us at all times. "And he spoke also aparable, to them that we ought always to pray, and not to faint" (Luke 18:1); but it is especially pressing when we are in great need of prayer, when without it we cannot overcome some obstacle or perform someobligation; when, to fulfil variousobligations of charity, we should pray for others; and when it is specially implied in someobligation imposed by theChurch, such as attendance at Mass, and the observance ofSundays andfeast-days. This istrue of vocal prayer, and as regardsmental prayer, or meditation, this, too, isnecessary so far as we may need to apply our mind to the study of Divine things in order to acquire aknowledge of thetruthsnecessary forsalvation.

Theobligation to pray is incumbent on us at all times, not that prayer should be our sole occupation, as the Euchites, orMessalians, and similarhereticalsects professed to believe. The texts of Scripture bidding us to pray without ceasing mean that we must pray whenever it isnecessary, as it so frequently isnecessary; that we must continue to pray until we shall have obtained what we need. Some writers speak of a virtuous life as an uninterrupted prayer, and appeal to the adage "to toil is to pray" (laborare est orare). This does not mean that virtue or labour replaces theduty of prayer, since it is not possible either to practise virtue or to labour properly without frequent use of prayer. TheWyclifites andWaldenses, according toFrancisco Suárez, advocated what they called vital prayer, consisting ingoodworks, to the exclusion even of all vocal prayer except theOur Father. For this reason Francisco Suárez does not approve of the expression, thoughSt. Francis de Sales uses it to mean prayer reinforced by work, or rather work which is inspired by prayer. The practice of theChurch, devoutly followed by thefaithful, is to begin and end the day with prayer; and though morning and evening prayer is not of strictobligation, the practice of it so well satisfies our sense of the need of prayer that neglect of it, especially for a long time is regarded as more or lesssinful, according to the cause of the neglect, which is commonly some form ofsloth.

Vocal prayer

Prayer may be classified as vocal ormental, private or public. In vocal prayer some outward action, usually verbal expression, accompanies the internal act implied in every form of prayer. This external action not only helps to keep us attentive to the prayer, but it also adds to its intensity. Examples of it occur in the prayer of theIsraelites in captivity (Exodus 2:23); again after theiridolatry among theChanaanites (Judges 3:9); theLord's Prayer (Matthew 6:9);Christ's own prayer after resuscitatingLazarus (John 11:41); and the testimonies inHebrews 5:7, and13:15, and frequently we are recommended to usehymns,canticles, and other vocal forms of prayer. It has been common in theChurch from the beginning; nor has it ever been denied, except by theWyclifites and theQuietists. The former objected to it as unnecessary, asGod does not need our words toknow what goes on in oursouls, and prayer being a spiritual act need be performed by thesoul alone without the body. The latter regarded all external action in prayer as an untoward disturbance or interference with the passivity of thesoul required, in their opinion, to pray properly. It is obvious that prayer must be the action of the entire man, body as well assoul; thatGod whocreated both is pleased with the service of both, and that when the two act in unison they help instead of interfering with one another's activities. TheWyclifites objected not only to all external expression of prayer generally, but to vocal prayer in its proper sense, viz. Prayer expressed in set form of words, excepting only theOur Father. The use of a variety of such forms is sanctioned by the prayer over thefirst-fruits (Deuteronomy 26:13). If it be right to use one form, that of theOur Father, why not others also? TheLitany, Collective andEucharistic prayers of the early Church were surely set forms, and the familiar daily prayers, theOur Father,Hail Mary,Apostles' Creed, Confiteor, Acts ofFaith, Hope, and Charity, all attest the usage of theChurch in this respect and the preference of the faithful for such approved forms to others of their own composition.

Postures in prayer

Postures in prayer are also an evidence of the tendency inhumannature to express inward sentiment by outward sign. Not only amongJews andChristians, but amongpagan peoples also, certain postures were considered appropriate in prayer, as, for instance, standing with arms raised among the Romans. TheOrante indicates the postures favoured by the earlyChristians, standing with hands extended, as Christ on the Cross, according toTertullian; or with hands raised towardsheaven, with bowed heads, or, for thefaithful, with eyes raised towardheaven, and, for thecatechumens, with eyes bent on the earth; prostration, kneeling,genuflection, and such gestures as striking the breast are all outwardsigns of the reverence proper for prayer, whether in public or private.

Mental prayer

Meditation is a form ofmental prayer consisting in the application of the various faculties of thesoul,memory,imagination,intellect, and will, to the consideration of somemystery, principle,truth, or fact, with a view to exciting proper spiritual emotions and resolving on some act or course of action regarded asGod's will and as a means of union with Him. In some degree or other it has always been practised by God-fearingsouls. There is abundant evidence of this in theOld Testament, as, for instance, inPsalm 38:4;62:7;76:13;118 throughout;Sirach 14:22;Isaiah 26:9;57:1;Jeremiah 12:11. In theNew Testament Christ gave frequent examples of it, andSt. Paul often refers to it, as inEphesians 6:18;Colossians 4:2;1 Timothy 4:15;1 Corinthians 14:15. It has always been practised in theChurch. Among others who have recommended it to the faithful asChrysostom in his two books on prayer, as also in his "Hom. xxx in Gen." and "Hom. vi. in Isaiam";Cassian inConference 9;St. Jerome inEpistle 22;St. Basil in his "Homily on St. Julitta, M.", and "In regular breviori", 301;St. Cyprian,"In expositione orationis dominicalis";St. Ambrose,De sacramentis VI.3;St. Augustine,Epistle 130, nos. 5-7; Boetius, "De spiritu et anima", xxxii;St. Leo,Sermon 46;St. Bernard, "De consecratione'", I, vii;St. Thomas,II-II.83.2.

The writings of the Fathers themselves and of the greattheologians are in large measure the fruit of devout meditation as well as of study of the mysteries of religion. There is, however, no trace of methodical meditation before the fifteenth century. Prior to that time, even inmonasteries, no regulation seems to have existed for the choir or arrangement of subject, the order, method, and time of the consideration. From the beginning, before the middle of the twelfth century, theCarthusians had times set apart formental prayer, as appears from Guigo's "Consuetudinary", but no further regulation. About the beginning of the sixteenth century one of theBrothers of the Common Life, Jean Mombaer ofBrussels, issued a series of subjects or points for meditation. Themonastic rules generally prescribed times for common prayer, usually the recitation of the Office, leaving it to theindividual to ponder as he might on one or other of the texts. Early in the sixteenth century theDominican chapter ofMilan prescribedmental prayer for half an hour morning and evening. Among theFranciscans there is record of methodicalmental prayer about the middle of that century. Among theCarmelites there was no regulation for it untilSaint Theresa introduced it for two hours daily. AlthoughSaint Ignatius reduced meditation to such a definite method in his spiritual exercises, it was not made part of his rule until thirty years after the formation of theSociety. His method and that of St. Sulpice have helped to spread the habit ofmeditating beyond thecloister among the faithful everywhere.

Methods of meditation

In the method of St. Ignatius the subject of the meditation is chosen beforehand, usually the previous evening. It may be anytruth or fact whatever concerningGod or the humansoul,God's existence, Hisattributes, such asjustice, mercy,love, wisdom, Hislaw,providence,revelation, creation and its purpose,sin and its penalties, death, creation and its purpose,sin and its penalties, death, judgment,hell,redemption, etc. The precise aspect of the subject should be determined very definitely, otherwise its consideration will be general or superficial and of no practical benefit. As far as possible its application to one's spiritual needs should be foreseen, and to work up interest in it, as one retires and rises, one should recall it to mind so as to make it a sleeping and a waking thought. When ready for meditation, a few moments should be given to recollecting what we are about to do so as to begin with quiet of mind and deeply impressed with the sacredness of prayer. A brief act ofadoration ofGod naturally follows, with a petition that our intention tohonour Him in prayer may be sincere and persevering, and that every faculty and act, interior and exterior, may contribute to His service and praise. The subject of the meditation is then recalled to mind, and in order to fix the attention, theimagination is here employed to construct some scene appropriate to the subject, e.g. the Garden ofParadise, if the meditation be on Creation, or the Fall of Man; theValley of Jehosaphat, for the Last Judgment; or, forHell, the bottomless and boundless pit of fire. This is called the composition of the place, and even when the subject of meditation has no apparent material associations, theimagination can always devise some scene or sensible image that will help to fix or recall one's attention and appreciate the spiritual matter under consideration. Thus, when consideringsin, especially carnalsin, as enslaving thesoul, theBook of Wisdom 9:15, suggests the similarity of the body to theprison house of thesoul: "The corruptible body is a load upon thesoul, and the earthly habitation presseth down the mind that museth upon many things."

Quite often this initial step, or prelude as it is called, might occupy one profitably the entire time set apart for meditation; but ordinarily it should be made in a few minutes. A brief petition follows for the special grace one hopes to obtain and then the meditation proper begins. The memory recalls the subject as definitely as possible, one point at a time, repeating it over ifnecessary, always as a matter of intimate personal interest, and with a strong act offaith until theintellect naturally apprehends thetruth or the import of the fact under consideration, and begins to conceive it as a matter for careful consideration, reasoning about it and studying what it implies for one's welfare. Gradually an intense interest is aroused in these reflections, until, withfaith quickening the natural intelligence one begins to perceive applications of thetruth or fact to one's condition and needs and to feel the advantage or necessity of acting upon the conclusions drawn from one's reflections. This is the important moment of meditation. The conviction that we need or should do something in accordance with our consideration begets in us desires or resolutions which we long to accomplish. It we are serious we shall admit of no self-deception either as to the propriety or possibility of such resolutions on our part. No matter what it may cost us to be consistent, we shall adopt them, and the more we appreciate their difficulty and our own weakness or incapacity, the more we shall try to value the motives which prompt us to adopt them, and above all the more we shall pray for grace to be able to carry them out.

If we are in earnest we shall not be satisfied with a superficial process. In the light of thetruth we are meditating, our past experience will come to mind and confront us perhaps with memory of failure in previous attempts similar to those we are considering now, or at least with a keen sense of the difficulty to be apprehended, making us more solicitous about the motives animating us andhumble in petitioningGod's grace. These petitions, as well as all the various emotions that arise from our reflections, find expression in terms of prayer toGod which are called colloquies, or conversations with Him. They may occur at any point in the process, whenever our thoughts inspire us to call uponGod for our needs, or even for light to perceive and appreciate them and toknow the means of obtaining them. This general process is subject to variations according to the character of the matter under consideration. The number of preludes and colloquies may vary, and the time spent in reasoning may be greater or less according to our familiarity with the subject. There is nothing mechanical in the process; indeed, ifanalysed, it is clearly the natural operation of each faculty and of all in concert.Roothaan, who has prepared the best summary of it, recommends a remote preparation for it, so as toknow whether we are properly disposed to enter into meditation, and, after each exercise, a brief review of each part of it in detail to see how far we may have succeeded. It is strongly advised to select as a means of recalling the leading thought or motive or affection some brief memorandum, preferably couched in the words of some text of Scripture, the"Imitation of Christ", theFathers of the Church, or of some accredited writer on spiritual things. Meditation made regularly according to this method tends to create an atmosphere or spirit of prayer.

The method in vogue among theSulpicians and followed by the students in theirseminaries is not substantially different from this. According to Chenart, companion ofOlier and for a long time director of the Seminary of St. Sulpice, the meditation should consist of three parts: the preparation, the prayer proper, and the conclusion. By way of preparation we should begin with acts of adoration ofAlmighty God, of self-humiliation, and with fervent petition to be directed by theHoly Spirit in our prayer toknow how to make it well and obtain its fruits. The prayer proper consists of considerations and the spiritual emotions or affections that result from such considerations. Whatever the subject of the meditation may be, it should be considered as it may have been exemplified in the life ofChrist, in itself, and in its practical importance for ourselves. The simpler these considerations are the better. A long or intricate course of reasoning is not at all desirable. When some reasoning is needed, it should be simple and always in the light offaith. Speculation, subtlety, curiosity are all out of place. Plain, practical reflections, always with an eye to self-examination, in order to see how well or ill our conduct conforms to the conclusions we derive from such reflections, are by means to be sought. The affections are the main object of the meditation. These are to have charity as their aim and norm. They should be few, if possible, one only of such simplicity and intensity that it can inspire thesoul to act on the conclusion derived from the consideration and resolve to do something definite in the service ofGod. To seek too many affections only distracts or dissipates the attention of the mind and weakens the resolution of the will. If it be difficult to limit the emotions to one, it is not well to make much effort to do so, but better to devote our energies to deriving the best fruit we can from such as arise naturally and with ease from ourmental reflections. As a means of keeping in mind during the day the uppermost thought or motive of the meditation we are advised to cull a spiritual nosegay, as it is quaintly called, with which to refresh the memory from time to time.

Meditation carefully followed forms habits of recalling and reasoning rapidly and with some ease about Divine things in such a manner as to excitepious affections, which become very ardent and which attach us very strongly toGod'swill. When prayer is made up chiefly of such affections, it is called byAlvarez de Paz, and other writers since his time, affective prayer, to denote that instead of having to labour mentally to admit or grasp atruth, we have grown so familiar with it that almost the mere recollection of it fills us with sentiments offaith, hope, charity; moves us to practise more generously one or other of the moral virtues; inspires us to make some act of self-sacrifice or to attempt some work for the glory ofGod. When these affections become more simple, that is, less numerous, less varied, and less interrupted or impeded by reasoning ormental attempts to find expression either for considerations or affections, they constitute what is called the prayer of simplicity byBossuet and those who follow his terminology, of simple attention to one dominant thought or Divine object without reasoning on it, but simply letting it recur at intervals to renew or strengthen the sentiments which keep thesoul united toGod.

These degrees of prayer are denoted by various terms by writers on spiritual subjects, the prayer of the heart, active recollection, and by the paradoxical phrases, active repose, active quietude, active silence, as opposed to similar passive states; St. Francis de Sales called it the prayer of simple committal toGod, not in the sense of doing nothing or of remaining inert in His sight, but doing all we can to control our own restless and aberrant faculties so as to keep them disposed for His action. By whatever name these degrees of prayer may be called, it is important not to confuse them with any of the modes ofQuietism (seeGUYON,MOLINOS), as also not to exaggerate their importance, as if they were absolutely different from vocal prayers and meditation, since they are only degrees of ordinary prayer. With more than usual attention to the sentiment of a set form of prayer meditation begins; the practice of meditation develops a habit of centering our affections on Divine things; as this habit is cultivated, distractions are more easily avoided, even such as arise from our own varied and complex thoughts or emotions, untilGod or anytruth or fact relating to Him becomes the simple object of our undisturbed attention, and this attention is held steadfast by the firm and ardent affection it excites. St. Ignatius and other masters in the art of prayer have provided suggestions for passing from meditation proper to these further degrees of prayer. In the "Spiritual Exercises" the repetition of previous meditations consists in affective prayer, and the exercises of the second week, the contemplations of the life ofChrist, are virtually the same as the prayer of simplicity, which is in its last analysis the same as the ordinary practice of contemplation. Other modes of prayer are described underCONTEMPLATION;PRAYER OF QUIET.

The classification of private and public prayer is made to denote distinction between the prayer of the individual, whether in or out of the presence of others, for his or for others needs, and all prayer offered officially or liturgically whether in public or in secret, as when apriest recites theDivine Office outside of choir. All theliturgical prayers of theChurch are public, as are all the prayers which one insacred orders offers in his ministerial capacity. These public prayers are usually offered in places set apart for this purpose, in churches orchapels, just as in theOld Law they were offered in theTemple and in thesynagogue. Special times are appointed for them: the hours for the various parts of the daily Office, days of rogation or ofvigil, seasons ofAdvent andLent; and occasions of special need, affliction, thanksgiving, jubilee, on the part of all, or of large numbers of thefaithful. (SeeUNION OF PRAYER.)

CONTACT US |ADVERTISE WITH NEW ADVENT