The soul which has come into intimate contact with God in the silence of the prayer chamber is never out of conscious touch with the Father; the heart is always going out to Him in loving communion, and the moment the mind is released from the task upon which it is engaged, it returns as naturally to God as the bird does to its nest. What a beautiful conception of prayer we get if we regard it in this
light. - E. M Bounds
The fruit of a regular, ongoing, practice of prayer . . .
Readings of the Day
Jonah 1:1–2:1-2, 11 Jonah 2:3, 4, 5, 8
Luke 10:25-37
There was a lawyer who, to disconcert Jesus, stood up and said to him, ‘Master, what must I do to inherit eternal life?’ He said to him, ‘What is written in the Law? What do you read there?’ He replied, ‘You must love
the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbour as yourself.’ ‘You have answered right,’ said Jesus ‘do this and life is yours.’ But the man was anxious to justify himself and said to Jesus, ‘And who is my neighbour?’ Jesus replied, ‘A man was once on his way down from Jerusalem to Jericho and fell into the hands of brigands; they took all he had, beat him and then made
off, leaving him half dead. Now a priest happened to be travelling down the same road, but when he saw the man, he passed by on the other side. In the same way a Levite who came to the place saw him, and passed by on the other side. But a Samaritan traveller who came upon him was moved with compassion when he saw him. He went up and bandaged his wounds, pouring oil and wine on them. He then lifted him on to his own mount, carried him to the inn and looked after him. Next day, he took out two
denarii and handed them to the innkeeper. “Look after him,” he said “and on my way back I will make good any extra expense you have.” Which of these three, do you think, proved himself a neighbour to the man who fell into the brigands‘ hands?’ ‘The one who took pity on him’ he replied. Jesus said to him, ‘Go, and do the same yourself.’
Jesus truly identified with our plight, and he took the burden of our sinful condition upon himself. He showed us the depths of God's love and compassion, by sharing in our suffering and by offering his life as an atoning sacrifice for our sins upon the cross. His
suffering is redemptive because it brings us healing and restoration and the fulness of eternal life. God offers us true freedom from every form of oppression, sin, and suffering. And that way is through the cross of Jesus Christ. Are you ready to embrace the cross of Christ, to suffer for his sake, and to lay down your life out of love for your neighbor?
Lord Jesus, may your love always be the foundation of my life. Free me from every
fear and selfish-concern that I may freely give myself in loving service to others, even to the point of laying my life down for their sake.
5. What's "Christian" about Christian spirituality?
1. As with all spiritualities, Christian spirituality is a way of life ensuing from a particular center of meaning and value, bringing a particular energy
and awareness to those who practice this way of life. This center and its implications are given focus by the Christian religion and its unique understanding of the Divine.
2. Centeredness: In the Christian religion, centeredness is focused in Jesus Christ, who is the giver of the indwelling Spirit and who is the way to the transcendent Father. Hence, Christian spirituality is a
Trinitarian spirituality. Jesus is not to be worshiped to the exclusion of the Father and the Spirit. To overemphasize or underemphasize devotion to any of the Persons of the Trinity would be to lose the kind of centeredness Christian spirituality invites: a centeredness whose Center is, simultaneously interior and transcendent.
3. Way of Life: Way of Life: Christian spirituality
aims to take seriously Jesus’ call to follow him. Christian spirituality is the individual’s effort to make the life of Christ visible in his or her unique situation. Again, it is the person of Christ who is pivotal in focusing this issue.
Listed below are several traditional methods of prayer and reflection. As St. Frances de Sales noted, we learn to pray by praying, but it is also good to try different methods to see which seem to help facilitate connection with God. Indeed, the more we learn different methods, the better we can sense how the Spirit is moving us to pray for any given prayer time.
First, you choose a passage of Scripture that you will pray with. It might be the Gospel reading used in the liturgy of the day, or anything else you want. The process then follows these steps:
Reading (lectio) After settling in and quieting yourself,read the passage slowly, prayerfully. Just let it sink in for a minute or two, then read it a second time, paying closer attention to the words or phrases that speak to you.
Reflecting (meditatio) What do you hear God saying to you in this passage? What words or phrases caught your attention?
Responding (oratio) What do you want to say to God in response to what you've heard? Here you can also voice your prayers of petition, remorse, thanksgiving, praise, and so forth. If you sense God speaking to you in your thoughts, feelings or imagination, you respond as you would in any conversation.
Resting (contemplatio) If, at any time, you feel drawn to simply rest in the awareness of God's loving presence, you let yourself do so. Remain in loving silence as long as you feel comfortable, perhaps using a simple word or phrase from the Scripture passage to
help deepen your openness to rest in God (see Centering Prayer method, below)
(Works best after a period of Lectio Divina, as described above; two 20 minute periods a day are recommended.)
This term, centering prayer, is of recent origin, but the method is described in many places, most notably The Cloud of Unknowing.
1. Choose a sacred word as the symbol of your intention to consent to God's presence and action within. (This can be any word.)
2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred word as the symbol of your consent to God's presence and action within.
3. When you become aware of thoughts, return ever-so-gently to the sacred word.
4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.
Hesychast Prayer ("quiet" prayer)
(This form of contemplative practice was widely used by the fathers and mothers of the desert in the early days of Christianity and is still very popular in Eastern Christian churches. At least two 20 minute prayer periods are recommended.)
1. Sit quietly, with back straight and hands resting in the lap, palms up.
2. Lovingly introduce into your mind the prayer, "Lord Jesus Christ, Son of God, have mercy on me." (Note: this may be shortened as the prayer proceeds).
3. Let this prayer move in synchrony with your breath, praying the first part with your inhalation, the second with exhalation.
4. When distracting thoughts attempt to break in, persist with the Jesus Prayer. Allow yourself to feel your emotions, however.
Practice of this prayer may lead to feelings of warmth in the heart and perception of inner light. Enjoy. . .
Christian Meditation (The World Community for Christian Meditation)
John Main was a Benedictine monk who recovered the Christian tradition of using one word in meditation, as practised by the Desert monks especially John Cassian, and taught it as a spiritual discipline for people from all walks of life.
The way to stillness of spirit and transcendence of the self, is to learn to recite interiorly one word over and over again for the duration of the meditation session. WCCM recommend the word "maranatha" (come Lord). Say it in equally stressed syllables, silently and not moving the lips, and listen to it with all your attention. Let go of thoughts, ideas and the use of the imagination, and each time
distractions occur return to saying the word.
In remaining faithful to the one word or mantra, and by reciting it in twice daily sessions of between 10 and 30 minutes with poverty of spirit and humility, it will open the heart to the Spirit of Love. Purity of heart is the main concern. The rest is God's gift.
Praying With Scripture (Benedictine Approach)
1. Relax. Settle in. Be aware that God is here, now, loving you.
2. Read a short passage of Scripture as though God were speaking directly to you in it.
3. Choose a phrase from the passage that strikes you and repeat it slowly, prayerfully, non-analytically.
4. When your heart is full, express to God the needs and sentiments awakened by your meditation. When you're done, read another passage and repeat steps 3 and 4.
5. If, at any time, you feel moved to simply be present to God in loving silence, put the Scripture aside and rest in God.
Here is a practice used by many at the end of the day to see what lessons can be learned and how God was present and active through the day. Set aside fifteen to twenty minutes at the end of the day for prayer and review of your day. A suggested format is described below:.
1. Take a few moments of quiet. Breathe deeply. Ask God to help you see yourself as you truly were during the day.
2. Look back over your day - not to see what you did wrong but to honestly acknowledge what was going on with you and others.
What happened? What did I do today?
How did I feel? Why did I feel that way?
Were my expectations and beliefs reasonable?
3. Affirm the healthy things you recognize.
4. Admit to yourself and God the unhealthy things. Ask God's forgiveness, believe it is yours, then decide if you need to apologize or make amends.
5. Use creative visualization to grow stronger. Honestly acknowledge the troubling situations of the day. See and feel yourself acting honestly and lovingly in these situations. Ask God for the grace to help you act in this new way.
6. Close with simple awareness of the sights and sounds around you, grateful for the good things in your life.
This process can be undertaken as a daily journal exercise or by prayerfully reviewing your day in your own mind. I like to take a walk before bedtime for examen. The important thing is to do it. It is a discipline, to be sure, but a very important one.
