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Reflections: Prayers & Dvtns. (Misc.)

Prayer Scroll

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Misc.

Also See: Catholic Prayer (Topic Page)

"The chief exercise of prayer is to speak to God and hear God speak in the bottom of your heart." (St. Francis de Sales, Doctor of the Church)

"As a rule, people are very happy to be able to speak to a king. Those who find it hard to speak to God for half an hour have no discernment!" (St. Vincent de Paul)

"What mankind lacks today is prayer" [St. Pio of Pietrelcina (Padre Pio)]

"Day and night I am pursued by the same thought: One does not pray enough for the dead. Eighty thousand people die in this nation every day." (Bl. Eugenie Smet)

"Diligence in prayer is the perfection of the Gospel." (St. Aloysius Gonzaga)

"There are two ways of uniting ourselves with our Lord...prayer and the Sacraments." (St. John Vianney)

"One's prayer reflects one's attitude to God, and one's attitude to God is reflected in one's prayer."

"People talk about Lazarus who had the joy of entertaining the Divine Savior in his home; but Lazarus only had him by his side, while we, if we will, may have him in our heart just as often as we wish." (St. John Vianney)

"Likewise, you husbands should live with your wives in understanding, showing honor to the weaker female sex, since we are joint heirs of the gift of life, so that your prayers may not be hindered." (St. Peter, 1 Pt. 3:7)

"The things, good, Lord, that I pray for, give me the grace to labor for." (St. Thomas More)

"He that flees from prayer flees from all that is good." (St. John of the Cross, Doctor of the Church)

"[P]ray carefully, turn everything to prayer" (Plus)

"He truly knows how to live rightly, who rightly knows how to pray." (St. Augustine, Doctor of the Church)

"[W]hen we call upon God in our prayers, we unveil our mind in His presence" (Pseudo Dionysius, as quoted by St. Thomas Aquinas, Doctor of the Church) 

"He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants. " (St. Gregory of Nazianzus, Doctor of the Church)

"He greatly deceives himself who thinks that prayer perfects one without perseverance and obedience." (St. Francis De Sales, Doctor of the Church)

"The most fundamental need, duty, honor and happiness of man, is not petition, nor even contrition, nor again even in thanksgiving; these are three kinds of prayer which indeed must never disappear out of our spiritual lives; but adoration." (Hugel)

"For, if, O Lord, the earth enriches manifold a single grain of wheat, how then shall my prayers be enriched by your grace!" (St. Ephrem the Syrian, Doctor of the Church)

"By praying man surrenders his mind to God, since he subjects it to Him with reverence and, so to speak, presents it to Him" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Remember that our Lord gathers up the words we speak to Him in our prayers, according as we gather up those He speaketh to us by preaching." (St. Francis De Sales, Doctor of the Church)

"The prayer which is inspired by fraternal charity is more agreeable to God than that which is dictated by necessity." (St. John Chrysostom, Doctor of the Church)

"The more He gives, the more He desires to give. He loves to see the trust which makes us persist in knocking unceasingly." (St. Placid Riccardi)

"For God does not hear us as man hears. Unless you shout with your lungs and chest and lips, a mere man does not hear; whereas to God your very thoughts shout." (St. Augustine, Doctor of the Church, 5th century A.D.)

"Your life will be a perfect prayer if there is no mingling of self-interest, if instead of self there is Christ, and you are entirely submissive to the will of God." (Plus) 

"As speech is the organ of human society and the means of human civilization, so is prayer the instrument of divine fellowship and divine training." (Cardinal Newman)

"All need our prayers."

"God does not command impossibilities, but by commanding admonishes you to do what you can and to pray for what you cannot, and aids you that you may be able." (St. Augustine, Doctor of the Church)

"Or to ask indeed is to pray, but to seek is by good works to do things becoming our prayers. And to knock is to continue in prayer without ceasing (cf. Lk. 11:9)." (Greek Expositor, as quoted by St. Thomas Aquinas, Doctor of the Church)

"Hence prayer sometimes, through the liberality of the person supplicated, obtains that which was not merited either by the suppliant, or by the person supplicated for" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"[T]here are three things which most belong to religious actions, namely prayer, fasting, and almsgiving...For by prayer we seek to propitiate God, by fasting we extinguish the lusts of the flesh, by alms we redeem our sins" (Pope St. Leo the Great, Doctor of the Church)

"The subtlety of the human intelligence fails now to grasp the high designs of Providence; but the time will come when, through the goodness of God, causes and effects will be made clear, and the marvelous power and utility of prayer will be shown forth." (Pope Leo XIII, "Octobri Mense", 1891)

"If a supernatural intention is introduced into the actions, large or small, of daily life, it is as if a leaven had been added, for immediately they begin to have life and to rise heavenward. A hidden fermentation is working in them. They have been changed from insignificant detail, into eloquent praise offerings to almighty God. That which was a lifeless atom is now a living poem. Henceforward nothing is base or vile; the poet's verse, the sauce for the luncheon, the speculative theorizing...or a bundle of posts standing in a corner of the carpenter's workshop - all these can be supernaturalized. And how can this miracle be accomplished? By the intention." (Plus)

"Prayer depends chiefly on faith, not for its efficacy in meriting, because thus it depends chiefly on charity, but for its efficacy in impetrating, because it is through faith that man comes to know of God's omnipotence and mercy, which are the source whence prayer impetrates what it asks for." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Since, as everyone realizes, holiness of life is the fruit of the exercise of the will inasmuch as it is strengthened by the aid of divine grace, God has made abundant provision lest we should at any time lack the gift of grace, if we desire it. We can obtain it, in the first place, by constant prayer." (Pope St. Pius X, "Haerent Animo", 1908)

"Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the relation between father and son; that should we despair because of our sins, we may hope because of God's fatherly goodness." (Pseudo Chrys, as quoted by St. Thomas Aquinas, Doctor of the Church)

"The Lord is said to hear the desire of the poor, either because desire is the cause of their petition, since a petition is like the interpreter of a desire, or in order to show how speedily they are heard, since no sooner do the poor desire something than God hears them before they put up a prayer, according to the saying of Isaiah 65:24, 'And it shall come to pass, that before they call, I will hear.'" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"[W]e need not fear that should we ask of God our Father..., He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, [If you then, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask him?' (Mt. 7:11)]" (Remigius)

"What a spectacle for heaven and earth is not the Church in prayer! For centuries without interruption, from midnight to midnight, is repeated on earth the divine psalmody of the inspired canticles; there is no hour of the day that is not hallowed by its special liturgy; there is no stage of life that has not its part in the thanksgiving, praise, supplication and reparation in common use by the mystical body of Christ, which is the Church. Thus prayer of itself assures the presence of God among men, according to the promise of the divine Redeemer: 'Where there are two or three gathered together in my Name, there am I in the midst of them' (Matt. xviii. 20)." (Pope Pius XI, "Caritate Christi Compulsi", 1932 A.D.)

"We don't pray in order to change God's arrangements, but in order to obtain effects that God has arranged will be achieved through the prayers of his chosen people. God arranges to give us certain things in answer to requests so that we may confidently have recourse to him, and acknowledge him as the source of all our blessings, and this is all for our good." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Prayer always remains the voice of all those who apparently have no voice - and in this voice there always echoes that 'loud cry' attributed to Christ by the Letter to the Hebrews. Prayer is also the revelation of that abyss which is the heart of man: a depth which comes from God and which only God can fill, precisely with the Holy Spirit. We read in Luke: 'If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him.'" (Pope John Paul II)

"Indeed, those who wish to rouse the faithful by Christ's spiritual gifts, when these are duly contrite and absolved, and to pour out devout prayers for obtaining peace and for deciding on the expedition, so that the said peace and the campaign against the said enemies of the Christian faith may be brought about and be secured from God himself, will devote worthwhile and well-considered efforts as often as they do this. These prayers, offered with devotion, should take place in masses, sermons and other divine services, in collegial, conventual and other public or communal prayers, and among princes, advisers, officials, governors and other persons named above who seem to have some influence in making or arranging the peace and in deciding (as said before) on the campaign against the enemies of the unconquered cross." (Fifth Lateran Council)

"For since we are all sinners and laden with many faults, our God must be honored by us not only by that worship wherewith we adore His infinite Majesty with due homage, or acknowledge His supreme dominion by praying, or praise His boundless bounty by thanksgiving; but besides this we must need make satisfaction to God the just avenger, 'for our numberless sins and offenses and negligences.' To Consecration, therefore, whereby we are devoted to God and are called holy to God, by that holiness and stability which, as the Angelic Doctor teaches, is proper to consecration (2da. 2dae. qu. 81, a. 8. c.), there must be added expiation, whereby sins are wholly blotted out, lest the holiness of the supreme justice may punish our shameless unworthiness, and reject our offering as hateful rather than accept it as pleasing. ' .. But the more perfectly that our oblation and sacrifice corresponds to the sacrifice of Our Lord, that is to say, the more perfectly we have immolated our love and our desires and have crucified our flesh by that mystic crucifixion of which the Apostle speaks, the more abundant fruits of that propitiation and expiation shall we receive for ourselves and for others." (Pope Pius XI, "Miserentissimus Redemptor", 1928 A.D.)

"There is much to inspire us with confidence in prayer. Among these are to be numbered the beneficence and bounty of God, displayed towards us, when He commands us to call Him Father, thus giving us to understand that we are His children. Again there are the numberless instances of those whose prayers have been heard. Further we have as our chief advocate, Christ the Lord, who is ever ready to assist us, as we read in St. John: If any man sin we have and advocate with the Father, Jesus Christ, the just; and he is the propitiation for our sins. In like manner Paul the Apostle says: Christ Jesus, that died, yea, that is risen also again, who is at the right hand of God, who also maketh intercession for us. To Timothy he writes: For there is one God, and one mediator of God and men, the man Christ Jesus; and to the Hebrews he writes: Wherefore, it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high-priest before God. Unworthy then, as we are of obtaining our requests, yet considering and resting our claims upon the dignity of our great Mediator and Intercessor, Jesus Christ, we should hope and trust more confidently, that, through His merits, God will grant us all that we ask in the proper way. Finally the Holy Ghost is the author of our prayers; and under His guiding influence, we cannot fail to be heard. We have received the spirit of adoption of sons, whereby we cry, 'Abba, (Father).' This spirit succors our infirmity and enlightens our ignorance in the discharge of the duty of prayer; nay, even, as the Apostle says, He asketh for us with unspeakable groanings. Should we, then, at any time waver, not being sufficiently strong in faith, let us say with the Apostles: Lord, increase our faith; and, with the father (of the demoniac): Help my unbelief.'" (Catechism of the Council of Trent)

"But there are some who, whilst they honestly agree with what We have said, yet because their hopes - especially as regard the peace and tranquillity of the Church - have not yet been fulfilled, nay, rather because troubles seem to augment, have ceased to pray with diligence and fervor, in a fit of discouragement. Let these look into themselves and labor that the prayers they address to God may be made in a proper spirit, according to the precept of our Lord Jesus Christ. And if there be such, let them reflect how unworthy and how wrong it is to wish to assign to Almighty God the time and the manner of giving His assistance, since He owes nothing to us, and when He hearkens to our supplications and crowns our merits, He only crowns His own innumerable benefits; and when He complies least with our wishes it is as a good father towards his children, having pity on their childishness and consulting their advantage. But as regards the prayers which we join to the suffrages of the heavenly citizens, and offer humbly to God to obtain His mercy for the Church, they are always favorably received and heard, and either obtain for the Church great and imperishable benefits, or their influence is temporarily withheld for a time of greater need. In truth, to these supplications is added an immense weight and grace - the prayers and merits of Christ Our Lord, Who has loved the Church and has delivered Himself up for her to sanctify her...so that He should be glorified in her. He is her Sovereign Head, holy, innocent, always living to make intercession for us, on whose prayers and supplication we can always by divine authority rely." (Pope Leo XIII, "Octobri Mense", 1891 A.D.)

"To this lofty dignity of the Church's prayer, there should correspond earnest devotion in our souls. For when in prayer the voice repeats those hymns written under the inspiration of the Holy Ghost and extols God's infinite perfections, it is necessary that the interior sentiment of our souls should accompany the voice so as to make those sentiments our own in which we are elevated to heaven, adoring and giving due praise and thanks to the Blessed Trinity; 'so let us chant in choir that mind and voice may accord together.' It is not merely a question of recitation or of singing which, however perfect according to norms of music and the sacred rites, only reaches the ear, but it is especially a question of the ascent of the mind and heart to God so that, united with Christ, we may completely dedicate ourselves and all our actions to Him. On this depends in no small way the efficacy of our prayers. These prayers in fact, when they are not addressed directly to the Word made man, conclude with the phrase 'though Jesus Christ our Lord.' As our Mediator with God, He shows to the heavenly Father His glorified wounds, 'always living to make intercessions for us.'" (Pope Pius XII, "Mediator Dei", 1947)

"If also any one from indolence surrenders himself to his desires, and betrays himself into the hands of his enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then a man to offer whatever belongs to him, but to cry to God to assist him. Now we must ask for the Divine assistance not slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest perchance he should be punished, how much more before God ought he to stand watchful and trembling? But if when awakened by sin you are unable to pray steadfastly to the utmost of your power, check yourself, that when you stand before God you may direct your mind to Him. And God pardons you, because not from indifference, but infirmity, you cannot appear in His presence as you ought. If then you thus command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection, 'Why pray we? Is God then ignorant of what we have need?' He knows undoubtedly, and gives us richly all temporal things even before we ask. But we must first desire good works, and the kingdom of heaven; and then having desired, ask in faith and patience, bringing into our prayers whatever is good for us, convicted of no offense by our own conscience." (St. Basil the Great, Doctor of the Church)

"Ask, and it shall be given to you, as though He were to say, If you observe this mercy towards your enemies, whatever seems to you shut, knock, and it shall be opened to you. Ask therefore in prayer, praying day and night; seek with care and toil; for neither by toiling only in the Scriptures do we gain knowledge without God's grace, nor do we attain to grace without study, lest the gift of God should be bestowed on the careless. But knock with prayer, and fasting, and alms. For as one who knocks at a door, not only cries out with his voice, but strikes with his hand, so he who does good works, knocks with his works. But you will say, this is what I pray that I may know and do, how then can I do it, before I receive? Do what you can that you may become able to do more, and keep what you know that you may come to know more. Or otherwise; having above commanded all men to love their enemies, and after enjoined that we should not under pretext of love give holy things to dogs; He here gives good counsel, that they should pray God for them, and it shall be granted them; let them seek out those that are lost in sins, and they shall find them; let them knock at those who are shut up in errors, and God shall open to them that their word may have access to their souls. Or otherwise; Since the precepts given above were beyond the reach of human virtue, He sends them to God to whose grace nothing is impossible, saying, Ask, and it shall be given you, that what cannot be performed by men may be fulfilled through the grace of God." (Pseudo Chrys, as quoted by St. Thomas Aquinas, Doctor of the Church)

"We may speak about prayer in two ways: first, by considering it in itself; secondly, by considering it in its cause. The cause of prayer is the desire of charity, from which prayer ought to arise: and this desire ought to be in us continually, either actually or virtually, for the virtue of this desire remains in whatever we do out of charity; and we ought to 'do all things to the glory of God' (1 Corinthians 10:31). From this point of view prayer ought to be continual: wherefore [St.] Augustine says (ad Probam, Ep. 130,9): 'Faith, hope and charity are by themselves a prayer of continual longing.' But prayer, considered in itself, cannot be continual, because we have to be busy about other works, and, as Augustine says (ad Probam, Ep. 130,9), 'we pray to God with our lips at certain intervals and seasons, in order to admonish ourselves by means of such like signs, to take note of the amount of our progress in that desire, and to arouse ourselves more eagerly to an increase thereof.' Now the quantity of a thing should be commensurate with its end, for instance the quantity of the dose should be commensurate with health. And so it is becoming that prayer should last long enough to arouse the fervor of the interior desire: and when it exceeds this measure, so that it cannot be continued any longer without causing weariness, it should be discontinued. Wherefore Augustine says (ad Probam, Ep. 130): 'It is said that the brethren in Egypt make frequent but very short prayers, rapid ejaculations, as it were, lest that vigilant and erect attention which is so necessary in prayer slacken and languish, through the strain being prolonged. By so doing they make it sufficiently clear not only that this attention must not be forced if we are unable to keep it up, but also that if we are able to continue, it should not be broken off too soon.'" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"I answer that, Among the ancients there was a threefold error concerning prayer. Some held that human affairs are not ruled by Divine providence; whence it would follow that it is useless to pray and to worship God at all: of these it is written (Malachi 3:14): 'You have said: He laboreth in vain that serveth God.' Another opinion held that all things, even in human affairs, happen of necessity, whether by reason of the unchangeableness of Divine providence, or through the compelling influence of the stars, or on account of the connection of causes: and this opinion also excluded the utility of prayer. There was a third opinion of those who held that human affairs are indeed ruled by Divine providence, and that they do not happen of necessity; yet they deemed the disposition of Divine providence to be changeable, and that it is changed by prayers and other things pertaining to the worship of God. All these opinions were disproved... Wherefore it behooves us so to account for the utility of prayer as neither to impose necessity on human affairs subject to Divine providence, nor to imply changeableness on the part of the Divine disposition. In order to throw light on this question we must consider that Divine providence disposes not only what effects shall take place, but also from what causes and in what order these effects shall proceed. Now among other causes human acts are the causes of certain effects. Wherefore it must be that men do certain actions, not that thereby they may change the Divine disposition, but that by those actions they may achieve certain effects according to the order of the Divine disposition: and the same is to be said of natural causes. And so is it with regard to prayer. For we pray not that we may change the Divine disposition, but that we may impetrate that which God has disposed to be fulfilled by our prayers in other words 'that by asking, men may deserve to receive what Almighty God from eternity has disposed to give,' as Gregory says (Dialogorum i, 8)" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

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