Please check in to my site now and then, as I will be editing and adding to it periodically, and I will be adding video and reading various Christians texts, such as Holy Scripture. I will also be reading the words of Church Saints, Church Doctors & other texts, which can inspire and help one recollect the power and peace of The Holy Trinity, as a great help in continuing on the path of Christian Perfection.
Pray, Pray, Pray and then Pray some more: (For prayer to be effective, one much be in a state of grace from following the commands of the Lord Jesus. Then you will be heard by God. Otherwise, He will not listen. Jesus said the following: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.” If you love that strongly and continuously, God, the Almighty, God the Son, and God, the Holy Spirit, as well as other humans, you want to communicate with them and praise them: you want a dialogue of love as often as possible: essentially, that is what prayer consists of between God and mankind. Men and Women conversing with God. Again, when you love someone that strongly, you praise them, you ask them for help in times of difficulty and you do so for family members, friends, Priests and the Church itself. Make the time to do it: I saw a bumper sticker the other day, which said “This is my prayer closet:” as Americans we spend hours in our vehicles! Pray prayers that others have composed, such as the Christian Saints and Doctors of the Catholic Church: memorize them and say those prayers with a meditative spirit, thinking of the Trinity, or just speak your heart and mind with the Father, the Son, and the Holy Ghost, in your own words: pray for yourselves, your families, your Church, your Priests/Pastors, your community, your country and the troubled world-(My words.)
(The following text is taken from The Liturgy of the Hours, according to the Roman Rite: vol. 1, pub. Catholic Book Publishing Corp. 1975)
“Public and common prayer by the people of God is rightly considered to be among the primary duties of the Church. From the very beginning those who were baptized ‘devoted themselves to the teaching of the apostles and to the community, to the breaking of the bread and to the prayers’ (Acts 2:42). The Acts of the Apostles give frequent testimony to the fact that the Christian community prayed with one accord.
The witness of the early Church teaches us that individual Christians devoted themselves to prayer at fixed times. Then, in different places, the custom soon grew of assigning special times to common prayer, for example, the last hour of the day, when evening draws on and the lamp is lighted, or the first hour, when night draws to a close with the rising of the daystar.
In the course of time other hours came to be sanctified by common prayer. These were seen by the Fathers as foreshadowed in the Acts of the Apostles. There we read of the disciples gathered together at the third hour. The prince of the apostles ‘went up on the housetop to pray, about the sixth hour’ (Acts 10:9); ‘Peter and John were going up to the temple at the hour of prayer, the ninth hour’ (Acts 3:1) ‘about midnight Paul and Silas were praying and singing hymns to God’ (Acts 16:25)
This kind of common prayer gradually took shape in the form of an ordered round of Hours. This Liturgy of the Hours or Divine Office, enriched by readings, is principally a prayer of praise and petition. In fact, it is the prayer of the Church with Christ and to Christ.
When he came to give men and women a share in God’s life, the Word proceeding from the Father as the splendor of his glory, ‘Christ Jesus, the high priest of the new and eternal Covenant, took our human nature and introduced into the world of our exile that hymns of praise which are sung in the heavenly places throughout all ages.’ From then on the praise of God wells up from the heart of Christ in human words of adoration, propitiation and intercession, presented to the Father by the head of the new humanity, the mediator between God and mankind, in the name of all and for the good of all.
In his goodness the Son of God, who is one with his Father, and who said on entering the world: ‘Here I am! I come, God, to do your will,’ has left us testimony to his own prayer. The gospels very frequently show us Christ at prayer: when his mission is revealed by the Father, before he calls the apostles, when he blesses God at the multiplication of the loaves, when he is transfigured on the mountain, when he heals the deaf mute, when he raises Lazarus. Before he asks for Peter’s confession of faith, when he teaches the disciples how to pray, when the disciples return from their mission, when he blesses the little children, when he prays for Peter.
The work of each day was closely bound up with his prayer, indeed flowed out from it. He would retire into the desert or into the hills to pray, rising very early or spending the night as far as the fourth watch in prayer to God.
We are right in believing that he took part in public prayers, in the synagogues, which he entered on the Sabbath ‘as his custom was, and in the temple, which he called a house of prayer, as well as in the private prayers which devout Israelites would recite regularly every day. He used the traditional blessings of God at meals. This is expressly mentioned in connection with the multiplication of the loaves, the Last Supper, the meal at Emmaus; he also joined with the disciples in a hymn of praise.
To the very end of his life, as his Passion was approaching, at the Last Supper, in the agony in the garden, and on the cross, the divine teacher showed that prayer was the soul of his messianic ministry and paschal death. ‘In the days of his life on earth he offered up prayers and entreaties with loud cries and tears to the one who could deliver him out of death, and because of his reverent attitude his prayer was heard.’ By a single offering on the altar of the cross, ‘he has made perfect for ever those who are being sanctified.’ Raised from the dead, he is alive for ever and makes intercession for us.
Jesus has commanded us to do as he did. On many occasions he said: ‘Pray,’ ‘ask,’ ‘seek,’ ‘in my name.’ He gave us a formula of prayer in what is known as the Lord’s Prayer. He taught us that prayer is necessary, that it should be humble, vigilant, persevering, confident in the Father’s goodness, single-minded and in conformity with God’s nature.
The apostles have handed on to us, scattered throughout their letters, many prayers, especially of praise and thanksgiving. They warn us that we must be urgent and persevering in prayer offered to God in the Holy Spirit through Christ. They tell us of its sure power in sanctifying and speak of the prayer of praise, of thanksgiving, of petition and of intercession on behalf of all.
Since man depends wholly on God, he must recognize and express this sovereignty of the Creator, as the devout people of every age have done by means of prayer.
Prayer directed to God must be linked with Christ, the Lord of all, the one mediator through whom alone we have access to God. He unites to himself the whole community of mankind in such a way that there is an intimate bond between the prayer of Christ and the prayer of the whole human race. In Christ and in Christ alone the religious activity of mankind receives its redemptive value and attains its goal.
There is a special, and very close, bond between Christ and those whom he makes members of his body, the Church, through the sacrament of rebirth. Thus, from the head all the riches that belong to the Son flow throughout the whole body: the fellowship of the spirit, the truth, the life and the sharing of his divine sonship, manifested in all his prayer when he dwelt among us.
The priesthood of Christ is also shared by the whole body of the Church, so that the baptized are consecrated as a spiritual temple and holy priesthood through the rebirth of baptism and the anointing by the Holy Spirit, and become able to offer the worship of the New Covenant, a worship that derives, not from our own powers but from the merit and gift of Christ.
‘God could give no greater gift to mankind than to give them as their head the Word through whom he created all things, and to unite them to him as his members, so that he might be Son of God and Son of man, one God with the Father, one man with men. So, when we speak to God in prayer we do not separate the Son from God, and when the body of the Son prays it does not separate its head from itself, but it is the one savior of his body, our Lord Jesus Christ, the Son of God, who himself prays for us, and prays in us, and is the object of our prayer. He prays for us as our priest, he prays in us as our head, he is the object of our prayer as our God. Let us then hear our voices in his voice, and his voice in ours’ (St. Augustine).
The excellence of Christian prayer lies in this, that it shares in the very love of the only-begotten Son for the Father and in that prayer which the Son put into words in his earthly life and which still continues unceasingly in the name of the whole human race and for its salvation, throughout the universal Church and in all its members.
The unity of the Church at prayer is brought about by the Holy Spirit, who is the same in Christ, in the whole Church, and in every baptized person. It is this Spirit who ‘helps us in our weakness’ and ‘intercedes for us with longings too deep for words’. As the Spirit of the Son, he gives us ‘the spirit of adopted sonship, by which we cry out: Abba, Father. There can be no Christian prayer without the action of the Holy Spirit who unites the whole Church and leads it through the Son to the Father.’
It follows that the example and precept of our Lord and the apostles in regard to constant and persevering prayer are not to be seen as a purely legal regulation. They belong to the very essence of the Church itself. The Church is a community, and it must express its nature as a community in its prayer as well as in other ways. Hence, when the community of the faithful is first mentioned in the Acts of the Apostles, it is seen as a community gathered together at prayer ‘with the women and Mary, the Mother of Jesus, and his brothers’ (Acts 1:14). ‘There was one heart and soul in the company of those who believed’ (Acts 4:32). Their oneness in spirit was founded on the word of God, on the brotherly communion, on his prayer and on the Eucharist (Sacrosanctum Concilium).
Though prayer in one’s room behind closed doors is always necessary and to be encouraged and is performed by the members of the Church through Christ in the Holy Spirit, yet there is a special excellence in the prayer of the community. Christ himself has said: ‘Where two or three are gathered together in my name, I am there in their midst.’”
Saint Isidore, Bishop, Doctor
From the Book of Sentences, by St Isidore
The scribe who is learned about the Kingdom of Heaven
We are purified by prayer and we are instructed by reading. Each of these is good, if it is possible to do both. But if we cannot do both, it is better to pray than to read.
If anyone wants to be always with God, he ought to pray often and to read often as well. For when we pray, it is we who talk to God, whereas when we read, it is God who speaks to us.
All spiritual progress derives from reading and meditation. For in reading we learn things of which we were ignorant, and in meditation we preserve what we have learned.
The reading of scripture brings a two-fold benefit: in the first place it enriches the understanding, and in the second place it draws men away from the vanities of the world and leads them to the love of God.
Reading has a double object – first how the scriptures can be properly understood, and secondly, in what way they can be usefully and worthily proclaimed. For in the first place a man will be ready to understand what he has read, and the ability to convey to others what he has learned will come as a consequence.
The zealous student will be very ready to put into action what he has read, rather than only to understand it. For there is less hardship in not knowing what you want than in not being able to carry out what you know.
The only way of understanding the meaning of sacred scripture is through familiarity with the text, as it is written: ‘Prize her highly, and she will exalt you: she will honour you if you embrace her.’
The more conscientious one is in becoming familiar with the sacred writings, the richer an understanding one will draw from them: as with the earth – the more it is cultivated, the more abundant is its harvest.
Some people are naturally endowed with intelligence, but they neglect the pursuit of reading and they despise by their neglect the things which they might have been able to know by reading. On the other hand, some people have a love of knowledge, but are hindered through a slowness of understanding; but they do manage through constant reading to acquire the wisdom which the cleverer people in their idleness do not.
Just as the one who is slow at understanding, nevertheless gains the prize for good study because of his application, so the one who neglects the natural ability to understand, which he has been given by God, stands as a culprit to be condemned, since he despises the gift he has received, and sins through idleness.
Teaching that is poured into the ears without the aid of grace, never descends to the heart; it makes a great noise outside, but it never gives profit inside. The word of God, heard with the ears, only then reaches the depths of the heart, when the grace of God touches the mind within, so that it can understand.