RSS

Tag Archives: tradition

TODAY’S BIBLE READING (2 THESSALONIANS 2:1-3, 14-16)

KEEP THE TRADITIONS THAT WE TAUGHT YOU.

And we beseech you, brethren, by the coming of our Lord Jesus Christ, and of our gathering together unto him:

That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand.

Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition.

Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by epistle.

Now our Lord Jesus Christ himself, and God our Father, who hath loved us, and hath given us everlasting consolation, and good hope in grace,

Exhort your hearts, and confirm you in every good work and work.

V. The word of the Lord.
R. Thanks be to God.

 
 

Tags: , , , , , ,

“WHEN MEN ARE WEIGHED DOWN … THEY WANT SOMETHING TO LEAN ON, HOLIER, DIVINER, MORE STABLE THAN THEIR OWN MINDS”

“It is far more certain that Revelation must contain a message, than that message must be in Scripture…

It is very well for educated persons, at their ease, with few cares, or in the joyous time of youth, to argue and speculate about the impalpableness and versatility of the divine message, its chameleon-like changeableness; but when men are conscious of sin, are sorrowful, are weighed down, are desponding, they ask for something to lean on, something external to themselves … they want something to lean on, holier, diviner, more stable than their own minds … a creed, a creed necessary to salvation, they will have; a creed either in Scripture or out of it; and if in Scripture, I say, it must be, from the nature of the case, only indirectly gained from Scripture.”
– Bl. John Henry Newman; “The Truth that gives Life must be presented to us.” D.A., 133-34

 

Tags: , , , ,

IT IS NOT THE PRIVATE JUDGMENT OF EACH INDIVIDUAL CHRISTIAN THAT DETERMINES WHAT SCRIPTURE MEANS

“The structure of Scripture is such, so irregular and unmethodical, that either we must hold that the Gospel doctrine or message is not contained in Scripture (and if so, either that there was no message at all given, or that it is given elsewhere, external to Scripture), or, as the alternative, we must hold that it is but indirectly and covertly recorded there, that is, under the surface.
Why, for instance, should a certain number of letters, more or less private, written by St Paul and others to particular persons or bodies, contain the whole of what the Holy Spirit taught them? … They did not sit down with a design to commit to paper all they had to say on the whole subject, all they could say about the Gospel.”
– Bl. John Henry Newman (The Word of God contains the Revealed Message but is not self-sufficient.) D.A., 142, 148

“Is not his aim ordinarily to PROVE doctrine by Scripture, nor does he appeal to the private judgment of the individual Christian in order to determine what Scripture means; but he (St Athanasius) assumes that there is a tradition, substantive, independent, and authoritative, such as to supply for us the true sense of Scripture in doctrinal matters – a tradition carried on from generation to generation by the practice of catechising, and by the other ministrations of Holy Church. He does not care to contend that no other meaning of certain passages of Scripture besides this traditional sense is possible or is plausible, whether true or not, but simply that any sense inconsistent with the Catholic is UNTRUE, untrue because the traditional sense is apostolic and decisive. What he was instructed in at school and in Church, the voice of the Christian people … The writings of saints; these are enough for him.”
– Bl. John Henry Newman (The living Church gives the Rule of Faith.) Ath. II, 250

 

Tags: , , ,

“THE HOLY SPIRIT COMES TO MEET US AND KINDLES FAITH IN US”

“On … Pentecost, when the Holy Spirit descended upon the Apostles, let us prayerfully reflect on some of the words contained in the Catechism of the Catholic Church on the Holy Spirit.

‘The HOLY SPIRIT comes to meet us and kindles faith in us. By virtue of our Baptism, the first sacrament of the faith, the Holy Spirit in the Church communicates to us, intimately and personally, the life that originates in the Father and is offered to us in the Son.’ (Section 683).

‘The Holy Spirit is at work with the Father and the Son from the beginning to the completion of the plan for our salvation. But in these ‘end times’, ushered in by the Son’s redeeming Incarnation, the Spirit is revealed and given, recognised and welcomed in a person. Now can this divine plan, accomplished in Christ, the firstborn and head of the new creation, be embodied in mankind by the outpouring of the Spirit: as the Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.’ (section 686)

The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the Holy Spirit:

• In the Scripture he inspired;

• In the Tradition, to which the Church Fathers are already witnesses;

• In the Church’s Magisterium, which he assists;

• In the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us in communion with Christ;

• In prayer, wherein he intercedes for us;

• In the charisms and ministries by which the Church is built up;

• In the signs of apostolic and missionary life;

• In the witness of saints through whom he manifests his holiness and continues the work of salvation (section 688).”
– From “Spiritual Thought from Fr Chris” (June 2014)

 

Tags: , , , , , , , , , , , , , , , , , , , , , , ,

“READ THE WORDS OF HOLY SCRIPTURE BY MEANS OF DEEDS” – REFLECTIONS FOR BIBLE SUNDAY

[Yesterday was] “designated as Bible Sunday, reminding us of the importance of sacred scripture in Christian living. Let us prayerfully reflect today on what some holy people have written about the Bible:

• ‘The joy of the Gospel fills the hearts and lives of all who encounter Jesus. Those who accept his offer of salvation are set free from sin, sorrow, inner emptiness and loneliness.’ (Pope Francis in his new Apostolic Exultation)

• ‘We ought not, as soon as we leave church, to plunge into business unsuited to church, but as soon as we get home, we should take the scriptures into our hands, and call others to join us in putting together what we have heard.’ (St John Chrysostom)

• ‘No matter how lowly a man may be, but if he will seek his way through the scripture with the staff of faith in his hand; and hold that staff, and search out his way with it, he will come to the end of his journey at the place for which he was searching.’ (St Thomas More)

• ‘Read the words of holy scripture by means of deeds.’ (St Mark the Ascetic)

• ‘If you would heed the Word (scriptures) of life, cut yourself off from evil things. The hearing of the Word profits nothing to the one who is busy with sins.’ (St Ephrem the Syrian)

• ‘The one who is well grounded in the testimonies of the scriptures is the bulwark of the Church.’ (St Jerome)

• ‘If a man should doubt the knowledge and understanding of anything written in the scripture, he is not to take upon himself the authority to interpret, boldly depending on his own mind. Instead, he should depend on the interpretation of the holy teachers and saints of old, and on the interpretation that has been received and allowed by the universal Church. For it was the Church through which the scripture has come into our hands and been delivered to us in the first place, and without the Church, as St Augustine says, we could not know which books were Holy Scripture.’ (St Thomas More)

• ‘Sacred Tradition and Sacred Scripture are bound closely together, and communicate one with the other. For both of them, flowing from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Each of them makes present and fruitful in the Church the mystery of Christ… Sacred Scripture is the speech of God as put down in writing under the breath of the Holy Spirit… The Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of devotion and reverence.’ (Catechism of the Catholic Church – sections 80-82).”
– From “Spiritual Thought from Fr Chris”

 
 

Tags: , , ,

WHAT ON EARTH WILL MY PARENTS SAY IF I BECOME A CATHOLIC?

[I DECIDED TO TALK TO A PROTESTANT CAPACITY]… THOSE TALKS BANGED UPON ME AN UNPLEASANT VISTA OF WHAT MIGHT HAPPEN IF I WENT ‘OVER TO ROME’ – THE LOSS OF MY POSITION, MY SALARY, FRIENDS AND ALL; NOT ONLY THE BURNING OF ALL MY BOATS, BUT THE WOUNDING OF MY MOTHER AND FATHER CRUELLY. (FR DUDLEY, RECEIVED INTO THE CATHOLIC CHURCH IN 1915)

ALL THIS, AS A SCHOOLBOY, I DRANK IN. AND I BELIEVED IT.

“My first introduction to the Catholic Church was being spat in the eye by a Roman Catholic boy at school. He was bigger than me; so I let it pass. But I remembered he was a Roman Catholic.

My next was at a magic-lantern entertainment to which I was taken by my mother. In the course of it there appeared on the screen the picture of a very old man in a large hat and a long white soutane. I must have asked my mother who it was, and been informed briefly that it was the ‘Pope of Rome.’ I don’t quite know how, but the impression left in my mind was that there was something fishy about the ‘Pope of Rome.’

THERE WAS SOMETHING FISHY ABOUT THE ‘POPE OF ROME’

At school, I learned in ‘English history’ (which I discovered later was not altogether English and not altogether history) that there was something fishy not only about the Pope of Rome, but about the whole of the Pope’s Church. I gathered that for a thousand years or more the Pope had held all England in his grip, and not only England but all Europe; also that during that period the ‘Roman’, ‘Romish,’ or ‘Roman Catholic’ Church had become more and more corrupt, until finally the original Christianity of Christ had almost disappeared; that idols were worshipped instead of God; that everywhere superstition held sway. No education; no science.

I read of how the ‘Glorious Reformation’ had come; how the light of the Morning Star had burst upon the darkness; how the Pope’s yoke had been flung off, and with it all the trappings and corruptions of Popery; of the triumph of the Reformation in England; of the restoration of the primitive doctrines of Christ and the ‘light of the pure Gospel’; of the progress and prosperity that followed in the reign of ‘good Queen Bess’; of the freeing of men’s minds and the expansion of thought released from the tyranny of Rome.

All this, as an English schoolboy, I drank in. And I believed it.

Next, I did a thing that we all of us have to do; I grew up. And I grew up without questioning the truth of what I had been taught.

‘I COULD ONLY SUPPOSE THAT SOMEHOW HE HAD MANAGED TO KEEP GOOD IN SPITE OF BEING POPE OF ROME’

The time came when I decided to become a Church of England clergyman. For this purpose I entered an Anglican Theological college. And there I must confess I began to get somewhat muddled; for I could not find out what I should have to teach when I became an Anglican clergyman. Even to my youthful mind it became abundantly clear that my various tutors were contradicting each other on vital matters of Christian doctrine. My own fellow students were perpetually arguing on the most fundamental points of religion. I finally emerged from that theological college feeling somewhat like an addled egg, and only dimly realising that the Church of England had given me no theology. I appreciated later that it had no system of theology to give.

It was during that period at college that I first of all went out to Rome, on a holiday. And whilst there I managed to see no less a person than the Pope of Rome himself. It was Pope Pius X – being borne into St Peter’s on the sedia gestatoria. He passed quite close where I was standing, and I could see his face very clearly. It was the face of a saint. I could only suppose that somehow he had managed to keep good in spite of being Pope of Rome. That incident left a deeper impression on my mind than I was aware of at that time.

I kept a diary of all that I saw in Rome, and wrote in it: ‘I can quite imagine a susceptible young man being carried away by all this, and wanting to become a Roman Catholic.’ I myself was safe from the lure of Popery, of course.

‘I FELT LIKE TELLING THEM THEY COULD PRAY UNTIL THEY WERE BLUE IN THE FACE’

As a full-fledged Anglican clergyman, I first of all worked in a country parish. At the end of the year, however, my vicar and I came to the conclusion that it would be wiser to part company; for we were disagreed as to what the Christian religion was.

I then went to a parish in the East End of London, down amongst the costers, hop pickers, and dock labourers. I went down there full of zeal, determined to set the Thames on fire. I very soon discovered, though, that the vast mass of the East-Enders had no interest at all in the religion that I professed. Out of the six thousand or so in the parish not more than one or two hundred ever came near the church. Our hoppers’ socials in the parish hall were well patronised, however. Great nights they were, with a thrilling din of barrel organ, dancing, and singing. I found the Donkey Row hoppers immensely lovable and affectionate. We had wonderful days with them each September in the hopfields of Kent. It was social work. The mass of them we could not even touch with religion.

I grew somewhat ‘extreme’ in this parish under the influence of my vicar, to whom at first I was too ‘Protestant.’ I remember he disliked the hat that I arrived in – a round flat one. The vicarage dog ate the hat, and I bought a more ‘priestly’ one.

For a year or two things went fairly smoothly and I suffered from no qualms about the Anglican religion. How far I sincerely believed that I was a ‘Catholic’ during that period I find it difficult to estimate now. Sufficiently at any rate to argue heatedly with ‘low-church’ and ‘modernist’ clergy in defence of my claim.

And sufficiently to be thoroughly annoyed with a Roman Catholic lady who, wherever we met, told me she was praying for my conversion to the ‘true Church,’ and a Franciscan Friar in the hopfields who told me the same. I felt like telling them they could pray until they were blue in the face. I remember, too, that whenever I met a Roman Catholic priest I experienced a sense of inferiority and a vague feeling of not quite being the real thing, or, at least, of there being an indefinable but marked difference between us.

‘WE WERE BOTH FLATLY CONTRADICTING EACH OTHER’

It was when I could no longer avoid certain unpleasant facts with which I was confronted in my work as an Anglican clergyman, that the first uneasiness came.

I was in the house one day of a certain dock labourer who lived exactly opposite our church but never darkened its doors. I chose the occasion to ask him – why not? His reply flattened me out; it was to the effect that he could see no valid reason for believing what I taught in preference to what the ‘low-church bloke dahn the road’ taught. I could not give a satisfactory answer to his challenge. I don’t suppose he believed in either of us really; but he had placed me in a quandary. We were both Anglican clergymen, and we were both flatly contradicting each other from our respective pulpits.

It set a question simmering in my mind – Why should a n y b o d y believe what I taught? And a further question – What authority had I for what I was teaching?

I began, for the first time with real anxiety, to examine the Anglican Church. And with that examination I found I could no longer blind myself to certain patent facts, which hitherto I had brushed aside. The Established Church was a church of contradictions, of parties, each of which had an equal claim to represent it, and all of which were destructive of its general claim to be a part of the Church of Christ – directly one affirmed in its unity.

As far as authority was concerned, it was possible to believe anything or nothing without ecclesiastical interference. You could be n extreme ‘Anglo-Catholic’ and hold all the doctrines of the Catholic Church except the inconvenient ones like Papal Infallibility; you could be an extreme modernist and deny (whilst retaining Christian terms) all the doctrines of the Christian religion. No bishop said Yes or No imperatively to any party. The bishops were as divided as the parties. For practical purposes, if bishops did interfere, they were ignored, even by their own clergy. If the Holy Ghost, as claimed, was with the Church of England, then, logically, the Holy Ghost was the author of contradictions; for each party claimed His guidance. These facts presented me with a quandary which appeared insurmountable, and which remained insurmountable.

I have often been asked, since my conversion, how, in view of them, Anglican clergy can be sincere in remaining where they are. My reply has been – they are sincere. There is a state of mental blindness in which one is incapable of seeing the plain logic of facts. I only know that it was over a year before I acted on these facts myself. And I honestly believe I was sincere during that period. Only those who have been Protestants can appreciate the thick veil of prejudice, fear, and mistrust of ‘Rome’ which hampers every groping towards the truth.

COULD CHRIST HAVE ALLOWED A HOAX, AN IMPOSTURE OF THAT MAGNITUDE? IN HIS NAME? THE CATHOLIC CHURCH WAS EITHER AN IMPOSTOR OR – OR WHAT?

It was about this time that there fell into my hands a book written by a Catholic priest, who himself had once been an Anglican clergyman, who had been faced by the same difficulties, and who had found the solution of them all in the Catholic Church. ‘But the Catholic Church can’t be the solution,’ I said. And there rose before my mind a vision of all I had been taught about her from my boyhood upwards – her false teaching, her corruptions of the doctrines of Christ. The Catholic Church, though, was the Church of the overwhelming majority of Christians, and always had been. If what I had been taught was true, then, for nearly two thousand years the great mass of Christians had been deluded and deceived by lies. Could Christ have allowed a hoax, an imposture of that magnitude? In His name? The Catholic Church was either an imposture or – Or what?

I KNELT FOR HALF AN HOUR BEFORE THE BLESSED SACRAMENT. I CAME OUT TERRIBLY SHAKEN – SPIRITUALLY SHAKEN

I began to buy Catholic books to study Catholic doctrines. To read history from the Catholic standpoint. The day came when I sat looking into the fire asking myself: ‘Is what the world says of the Catholic Church true? Or what the Catholic Church says of herself? Have I all these years been shaking my fist at a phantom of my own imagining fed on prejudice and ignorance?

I compared her Unity with the complete lack of it outside. Her Authority with the absence of anything approaching real authority in the Church of which I was a member and a minister. The unchangeable moral code she proclaimed with the wavering, shilly-shallying moral expediency that Protestantism allowed. She began to look so very much more like the Church that God would have made, just as the Established Church began to look so very much more like the church that man would have made.

When I was passing Westminster [Catholic] Cathedral one day I went in and knelt for half an hour before the Blessed Sacrament. I came out terribly shaken – spiritually shaken. It is impossible to describe ; but in that short half an hour what, until now, I had contemplated as a problem, had suddenly assumed an aspect of imperativeness. A problem that had to be solved, not played with. For within those four walls there loomed up before my spiritual vision an immensity, a vast reality, before everything else had shrunk away. The church, whose clergyman I was, seemed to have slipped away from under my feet.

I returned to the East End dazed. That night amongst the hoppers I felt like a stranger moving about.

MY WHOLE BEING REVOLTED AGAINST THE PROSPECT

I went about for weeks in a state of uncertainty, undecided in my conscience as to whether I was morally bound to face things out or not – wretched under the suspicion that what ‘Rome’ said might be true – that I was no priest: that my ‘Mass’ was no Mass at all; that I was genuflecting before – ?; that my ‘absolutions’ were worthless. The more I prayed about it, the more unreal my ministry appeared.

I decided to consult a certain very ‘extreme’ clergyman, whom I believed sincere beyond question (as he was), and a man of deep spiritual piety. I had three or four talks with him in all, the general result of which was to leave me more confused intellectually than ever, but spiritually more at peace; though it took me months before I realised that this peace was a false one, and that I had shelved the matter not from its intellectual difficulties, but for worldly reasons. For those talks had banged upon me an unpleasant vista of what might happen if I went ‘over to Rome’ – the loss of my position, my salary, friends and all; not only the burning of all my boats, but the wounding of my mother and father cruelly. Even more, ‘Rome’ might not accept me for her priesthood; in any case it would be starting all over again, possibly from baptism. If she did not want me for a priest, I should have to…

My whole being revolted against the prospect. It was impossible – such a demand. I had been carried away by emotions. It was a snare of Satan. I should be a traitor to the Church of my baptism. God had placed me here in the Church of England. He was blessing my work as its minister. He had given me endless graces.

I buried myself in that work again, and for a time succeeded in forgetting, or at least stifling, the fears that had been my torment – until the haphazard remark of a photographer (registering my features), an agnostic I believe, opened my eyes to my inability to defend the Established Church’s position; it was to the effect that if Christianity were true, obviously the Roman Catholic Church, with her authority was right.

AN AGNOSTIC WITH NO AX TO GRIND TOLD ME, ‘IF I WERE RELIGIOUS, I’D BE A ROMAN CATHOLIC.’

It was the testimony of a man who had no ax to grind. A Jewish dentist made the same remark in effect to me shortly afterwards. The man-in-the-street testifies the same with his: ‘If I were religious, I’d be a Roman Catholic.’

Whether it was the photographer or not, my fears were released once more from their repression, abruptly and acutely, and this time I resolved that it should be a fight to the finish, either way – that no worldly or material consideration should interfere. The clergyman whom I had consulted had already made one thing clear in my mind – that the issue between Rome and Canterbury, the crux of the whole problem, was the claim of Rome to be the Infallible teaching authority appointed by God, and the denial by Canterbury of that claim. The whole question boiled down to the question of Infallibility, and on that everything else hung.

WHY SHOULD I STAKE MY IMMORTAL SOUL UPON HUMAN OPINION?

I entered upon an intensive study of the point. I read the history of the doctrine, the Fathers and the Councils of the Church, and what they had to say; examined its rationality. At the end of some months I came to the conclusion – that, as far as Holy Scripture, history, and reason were concerned, the Catholic Church could prove her claim to be God’s Infallible Teacher up to the hilt.

It is difficult after all these years to recapture the exact mode of its appeal to my reason; but it was the appeal that the doctrine of the Infallibility of the Church inevitably presents to any man who is prepared to lay aside bias, prejudice, and preconceptions. I will try to state it in the fewest words possible.

Infallibility is the only guarantee we have that the Christian religion is true. Actually, if I, at the moment, did not believe in an Infallible Teacher appointed by God, then nothing on earth would induce me to believe in the Christian religion. If, as outside the Catholic Church, Christian doctrines are a matter of private judgment, and therefore the Christian religion a mere matter of human opinion, then there is no obligation upon any living soul to believe in it. Why should I stake my immortal soul upon human opinion? For that is all you have if you refuse the Infallible Church.”
– This is part I of “Practical Failure of Anglicanism” by Fr Owen Francis Dudley from “Through Hundred Gates”, The Bruce Publishing Company. Milwaukee, WI, USA: 1938, pp. 308; reprinted in “Christ to the World” (International Review of Documentation and Apostolic Experiences), N 6 Nov-Dec 2009 Vol. 54; email: md2249@mclink.it

 
Leave a comment

Posted by on September 26, 2013 in Prayers for Ordinary Time

 

Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

ONE ENTERS INTO PRAYER AS ONE ENTERS INTO LITURGY: BY THE NARROW GATE OF FAITH

“THE TRADITION OF PRAYER

2650 Prayer cannot be reduced to the spontaneous outpouring of interior impulse: in order to pray, one must have the will to pray. Nor is it enough to know what the Scriptures reveal about prayer: one must also learn how to pray. Through a living transmission (Sacred Tradition) within “the believing and praying Church,” the Holy Spirit teaches the children of God how to pray.

2651 The tradition of Christian prayer is one of the ways in which the tradition of faith takes shape and grows, especially through the contemplation and study of believers who treasure in their hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience.

AT THE WELLSPRINGS OF PRAYER

2652 The Holy Spirit is the living water “welling up to eternal life” (Jn 4:14) in the heart that prays. It is he who teaches us to accept it at its source: Christ. Indeed in the Christian life there are several wellsprings where Christ awaits us to drink of the Holy Spirit.
THE WORD OF GOD

2653 The Church “forcefully and specially exhorts all the Christian faithful… to learn ‘the surpassing knowledge of Jesus Christ’ (Phil 3:8) by frequent reading of the divine Scriptures… Let them remember, however, that prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For ‘we speak to him when we pray; we listen to him when we read the divine oracles'” [cf. Phil 3:8; St Ambrose, De officiis ministrorum].

2654 The spiritual writers, paraphrasing Matthew 7:7, summarise in this way the dispositions of the heart nourished by the word of God in prayer: “Seek in reading and you will find in meditating; knock in mental prayer and it will be opened to you in contemplation.”

THE LITURGY OF THE CHURCH

2655 In the sacramental liturgy of the Church, the mission of Christ and of the Holy Spirit proclaims, makes present, and communicates the mystery of salvation, which is continued in the heart that prays. The spiritual writers sometimes compare the heart to the altar. Prayer internalises and assimilates the liturgy during and after its celebration. Even when it is lived out “in secret” (cf. Mt 6:6), prayer is always prayer OF THE CHURCH; it is a communication with the Holy Trinity.

THE THEOLOGICAL VIRTUES

2656 One enters into prayer as one enters into liturgy: by the narrow gate of FAITH. Through the signs of his presence, it is the Face of the Lord that we seek and desire; it is his Word that we want to hear and keep.

2657 The Holy Spirit, who instructs us to celebrate the liturgy in expectation of Christ’s return, teaches us to pray in HOPE. Conversely, the prayer of the Church and personal prayer nourish hope in us. The psalms especially, with their concrete and varied language, teach us to fix our hope in God: “I waited patiently for the LORD; he inclined to me and heard my cry” (Ps 40:2). As St Paul prayed: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (Rom 15:13).

2658 “Hope does not disappoint us, because God’s LOVE has been poured into our hearts by the Holy Spirit who has been given to us” (Rom 5:5). Prayer, formed by the liturgical life, draws everything into the love by which we are loved in Christ and which enables us to respond to him by loving as he has loved us. Love is the source of prayer; whoever draws from it reaches the summit of prayer…

“TODAY”

2659 We learn to pray at certain moments by hearing the Word of the Lord and sharing in his Paschal mystery, but the Spirit is offered us at all times, in the events of EACH DAY, to make prayer spring up from us. Jesus’ teaching about praying to our Father is in the same vein as his teaching about providence (cf. Mt 6:11, 34): time is in the Father’s hands; it is in the present that we encounter him, not yesterday nor tomorrow, but today: “O that TODAY you would hearken to his voice! Harden not your hearts” (Ps 95:7-8).

2660 Prayer in the events of each day and each moment is one of the secrets of the kingdom revealed to “little children,” to the servants of Christ, to the poor of the Beatitudes. It is right and good to pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situation; all forms of prayer can be the leaven to which the Lord compares the kingdom (cf. Lk 13:20-21).

IN BRIEF

2661 By a living transmission – Tradition – the Holy Spirit in the Church teaches the children of God to pray.

2662 The Word of God, the liturgy of the Church, and the virtues of faith, hope, and charity are sources of prayer.”
– From the Catechism of the Catholic Church

 

Tags: , , , , , , ,