“EATING IS THE LIFE OF THE BODY
PRAYER IS THE LIFE OF THE SOUL”
DR PETER KREEFT
In this session we will explore:
- WHAT IS PRAYER?
- WHY PRAY? (THE BETTER PART)
- DIFFERENT TYPES OF PRAYER
- PRAYER AND HEALING
- HOW TO PRAY: SOME PRACTICAL CONSIDERATIONS
WHAT IS PRAYER?
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“Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.”
- JOHN’S APOCALYPSE- THE BOOK OF REVELATION |
Let us try to understand the difference between
-angelic "infused" knowledge-
and
-human knowledge-
and how it relates to prayer:
How Angelic Knowledge and Human Knowledge relate to prayer: There is a sharp contrast between how angels know and how humans know — and this difference explains why prayer is necessary for us but not for the angels.
Angelic Infused Knowledge – Angels were created before us. They are God’s messengers proclaiming births that alter history (Luke Ch. 1 & 2) and performing actions on God’s commands (Exodus 12). Although extremely powerful and intelligent, angels have a limited range of knowledge. Even though angelic knowledge far surpasses human knowledge, only God is omniscient (all knowing). Angels are intuitive, instantaneous, and are pure spirits with no bodies and no brains. They know things by a single act of intellect, and they see the essence of a thing immediately, the way we see the color red all at once. Once an angel chooses (with its perfect will), the choice is forever — no second thoughts, no growth, no “I need to pray about this.” Angels already know God’s will perfectly (the good angels) or reject it perfectly (the demons). Angels do not pray to find out what God wants; they already know.
Human Knowledge – Human beings began their walk with God in the Garden of Eden but then fell from His grace as we read in the book of Genesis, “And the serpent said to the woman: No, you shall not die the death. For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as God, knowing good and evil.” Because of the Fall (eating from the Tree of Knowledge) God placed an Angel to guard the way: “He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a flaming sword which turned every way, to guard the way to the tree of life.” Human knowledge is discursive, slow, and imperfect. We learn step-by-step, through senses, imagination, mistakes, trial and error. Our will is weak and fickle; we can change our minds every five minutes. We live in time, clouded by emotions, ignorance, and sin. We do NOT naturally know what God wants in concrete situations. That is why Jesus taught us to pray: “Your will be done” (Matt 6:10) “I do not know what I ought to pray for, but the Spirit himself intercedes…” (Rom 8:26)
“Prayer is the raising of the mind and heart to God.” (St. John Damascene)
Angels don’t need to “raise” their minds — they already live in the direct vision of God. but we do, because we’re half-blind pilgrims. The poverty of human knowledge is exactly why God gave us prayer. The perfection of angelic knowledge is why the good angels never pray for themselves — but they do pray for us! (Catechism 336). We are encouraged to employ the good angels to carry our prayers to the throne of God and intercede for us daily.
Angelic Infused Knowledge – Angels were created before us. They are God’s messengers proclaiming births that alter history (Luke Ch. 1 & 2) and performing actions on God’s commands (Exodus 12). Although extremely powerful and intelligent, angels have a limited range of knowledge. Even though angelic knowledge far surpasses human knowledge, only God is omniscient (all knowing). Angels are intuitive, instantaneous, and are pure spirits with no bodies and no brains. They know things by a single act of intellect, and they see the essence of a thing immediately, the way we see the color red all at once. Once an angel chooses (with its perfect will), the choice is forever — no second thoughts, no growth, no “I need to pray about this.” Angels already know God’s will perfectly (the good angels) or reject it perfectly (the demons). Angels do not pray to find out what God wants; they already know.
Human Knowledge – Human beings began their walk with God in the Garden of Eden but then fell from His grace as we read in the book of Genesis, “And the serpent said to the woman: No, you shall not die the death. For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as God, knowing good and evil.” Because of the Fall (eating from the Tree of Knowledge) God placed an Angel to guard the way: “He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a flaming sword which turned every way, to guard the way to the tree of life.” Human knowledge is discursive, slow, and imperfect. We learn step-by-step, through senses, imagination, mistakes, trial and error. Our will is weak and fickle; we can change our minds every five minutes. We live in time, clouded by emotions, ignorance, and sin. We do NOT naturally know what God wants in concrete situations. That is why Jesus taught us to pray: “Your will be done” (Matt 6:10) “I do not know what I ought to pray for, but the Spirit himself intercedes…” (Rom 8:26)
“Prayer is the raising of the mind and heart to God.” (St. John Damascene)
Angels don’t need to “raise” their minds — they already live in the direct vision of God. but we do, because we’re half-blind pilgrims. The poverty of human knowledge is exactly why God gave us prayer. The perfection of angelic knowledge is why the good angels never pray for themselves — but they do pray for us! (Catechism 336). We are encouraged to employ the good angels to carry our prayers to the throne of God and intercede for us daily.
Great is the mystery of the faith!
The Church professes this mystery of faith in the Apostles' Creed and celebrates it in the sacramental liturgy, so that the life of the faithful may be conformed to Christ in the Holy Spirit to the glory of God the Father. This mystery of faith requires that the faithful believe in it, that they celebrate it, and that they live from it in a vital and personal relationship with the living and true God. This relationship is PRAYER.
The Church professes this mystery of faith in the Apostles' Creed and celebrates it in the sacramental liturgy, so that the life of the faithful may be conformed to Christ in the Holy Spirit to the glory of God the Father. This mystery of faith requires that the faithful believe in it, that they celebrate it, and that they live from it in a vital and personal relationship with the living and true God. This relationship is PRAYER.
PRAYER IS FOR EVERYONE
God calls man first. Man may forget his Creator or hide far from his face; he may run after idols or accuse God of having abandoned him; yet the living and true God tirelessly calls every soul to that mysterious encounter known as prayer. In prayer, God makes the first move, and then we make our response. As God gradually reveals himself to souls, prayer appears as a reciprocal call, a covenant drama. Through words and actions, this drama engages the heart causing it to surge with emotion. This has been the workings of prayer throughout the whole history of salvation.
God calls man first. Man may forget his Creator or hide far from his face; he may run after idols or accuse God of having abandoned him; yet the living and true God tirelessly calls every soul to that mysterious encounter known as prayer. In prayer, God makes the first move, and then we make our response. As God gradually reveals himself to souls, prayer appears as a reciprocal call, a covenant drama. Through words and actions, this drama engages the heart causing it to surge with emotion. This has been the workings of prayer throughout the whole history of salvation.
PRAYER IS A SURGE OF THE HEART
"Turn your face toward heaven, make a cry of recognition and of love, embracing both trial and joy" as St. Therese of the Child Jesus did. For he who humbles himself will be exalted. Therefore, humility is the foundation of prayer. "A humble heart you will not spurn, O Lord".
Often, we find ourselves ignoring God in our daily lives UNTIL something goes wrong. Then, suddenly, we are on our knees and very fervent in our prayers. That surge of urgency from the heart begs God to see us in our misery. But how sad would it be if we didn't have surges of love and thanksgiving to Him when things are going well for us? God wants our hearts to surge. He wants us to reach out to Him in all things. It is that surge of the heart that attracts His mercy and love. “I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.” (Revelation 3:15–16). There is no surge of emotion from a lukewarm soul, so let us be on fire for the Lord, sharing with Him all of our trials and woes, as well as our joys and elations.
"Turn your face toward heaven, make a cry of recognition and of love, embracing both trial and joy" as St. Therese of the Child Jesus did. For he who humbles himself will be exalted. Therefore, humility is the foundation of prayer. "A humble heart you will not spurn, O Lord".
Often, we find ourselves ignoring God in our daily lives UNTIL something goes wrong. Then, suddenly, we are on our knees and very fervent in our prayers. That surge of urgency from the heart begs God to see us in our misery. But how sad would it be if we didn't have surges of love and thanksgiving to Him when things are going well for us? God wants our hearts to surge. He wants us to reach out to Him in all things. It is that surge of the heart that attracts His mercy and love. “I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.” (Revelation 3:15–16). There is no surge of emotion from a lukewarm soul, so let us be on fire for the Lord, sharing with Him all of our trials and woes, as well as our joys and elations.
PRAYER IS GOD’S GIFT
We see in the Gospels how Jesus often drew away from crowds, and even from his own apostles, to pray in solitude. He prayed fervently and for all souls, in all times, because he took on all of humanity in his incarnation. He offered all souls to the Father when he offered himself as victim for all sins. Jesus, the Word made flesh, prayed that "his brethren" would experience unity with the Father. He sympathized with their weaknesses in order to free them. It was for this that the Father had sent him. The prayers that Jesus prayed in secret were made visible through the manifestation of his mission to destroy sin and death.
But Jesus knew that we longed to know the best way to pray so He gave us the gift of the Our Father prayer. Within this simple prayer is found the formula for all prayer.
We see in the Gospels how Jesus often drew away from crowds, and even from his own apostles, to pray in solitude. He prayed fervently and for all souls, in all times, because he took on all of humanity in his incarnation. He offered all souls to the Father when he offered himself as victim for all sins. Jesus, the Word made flesh, prayed that "his brethren" would experience unity with the Father. He sympathized with their weaknesses in order to free them. It was for this that the Father had sent him. The prayers that Jesus prayed in secret were made visible through the manifestation of his mission to destroy sin and death.
But Jesus knew that we longed to know the best way to pray so He gave us the gift of the Our Father prayer. Within this simple prayer is found the formula for all prayer.
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PRAYER IS A COVENANT
Prayer is the living heartbeat of the covenant we have with God, because our covenant is not a contract; it’s a family bond sealed in Jesus' blood. Prayer is the daily “I do” that keeps the marriage alive. Every covenant in the Bible is ratified with a sacred oath-ritual:
Notice the pattern:
God speaks the promise → man responds with a sworn prayer → the covenant is alive.
Jesus makes prayer itself the new covenant oath. He gives us one single covenant-prayer and commands us to pray it every day: “Pray then like this: ‘Our Father… Your kingdom come, Your will be done… Give us this day… forgive us… deliver us…’” (Matt 6:9–13) When you say the Our Father, you are literally renewing the covenant exactly the way the Jews renewed it every year on the Day of Atonement by sprinkling blood and saying “Amen, amen.”
The Mass makes it even clearer. Every Mass ends with the great “Amen” after the Eucharistic Prayer. That “Amen” is the covenant oath of the New Israel:
Priest: “Through Him, with Him, in Him… forever and ever.”
People: “AMEN!”
St. Augustine said: “When you say ‘Amen’ at Mass, you are signing the covenant with your own blood, because you are about to receive the Blood that sealed it.”
Prayer is the covenant in motion: God says, “I will be your God,” and every time we pray we answer, “And we will be Your people.” That’s why missing daily prayer is not just “I forgot”; it’s like a spouse never saying “I love you” again. The covenant doesn’t break, but it grows cold.
Prayer is the living heartbeat of the covenant we have with God, because our covenant is not a contract; it’s a family bond sealed in Jesus' blood. Prayer is the daily “I do” that keeps the marriage alive. Every covenant in the Bible is ratified with a sacred oath-ritual:
- (Gen 9:13–16) Noah: God's promise in the sign of the rainbow to never flood the earth again.
- (Gen 15:9–18) Abraham: a torch passing between slaughtered animals signifies God covenant with Abraham.
- (Ex 24:7–8) Moses: blood dashed on altar and people shows God's covenant with the people of Israel “All that the Lord has spoken we will do!”
- (2 Sam 7 + Psalm 89) David: “Your house and your kingdom shall be made sure forever”
- (Luke 22:20) Jesus: Last Supper “This cup is the new covenant in my blood”
Notice the pattern:
God speaks the promise → man responds with a sworn prayer → the covenant is alive.
Jesus makes prayer itself the new covenant oath. He gives us one single covenant-prayer and commands us to pray it every day: “Pray then like this: ‘Our Father… Your kingdom come, Your will be done… Give us this day… forgive us… deliver us…’” (Matt 6:9–13) When you say the Our Father, you are literally renewing the covenant exactly the way the Jews renewed it every year on the Day of Atonement by sprinkling blood and saying “Amen, amen.”
The Mass makes it even clearer. Every Mass ends with the great “Amen” after the Eucharistic Prayer. That “Amen” is the covenant oath of the New Israel:
Priest: “Through Him, with Him, in Him… forever and ever.”
People: “AMEN!”
St. Augustine said: “When you say ‘Amen’ at Mass, you are signing the covenant with your own blood, because you are about to receive the Blood that sealed it.”
Prayer is the covenant in motion: God says, “I will be your God,” and every time we pray we answer, “And we will be Your people.” That’s why missing daily prayer is not just “I forgot”; it’s like a spouse never saying “I love you” again. The covenant doesn’t break, but it grows cold.
PRAYER IS COMMUNION
Catholic prayer is not a phone call to God; it is moving into the same house and never leaving.
For Catholics, prayer is not talking at God; it is being inside the heart of God. It is the moment when the life of the Trinity flows into your soul and your soul flows back into the Trinity—like two hearts beating in the same chest. Prayer is entering into a living relationship with God. The one image many saint repeats is “Prayer is two friends gazing at each other in silence.” (St. Teresa of Ávila, St. John Vianney, St. John Paul II) The mutual gaze is a communion of love where man can dive into the depths of mercy. “God is love, and whoever abides in love abides in God, and God abides in him.” (1 John 4:16)
Catholic prayer is not a phone call to God; it is moving into the same house and never leaving.
For Catholics, prayer is not talking at God; it is being inside the heart of God. It is the moment when the life of the Trinity flows into your soul and your soul flows back into the Trinity—like two hearts beating in the same chest. Prayer is entering into a living relationship with God. The one image many saint repeats is “Prayer is two friends gazing at each other in silence.” (St. Teresa of Ávila, St. John Vianney, St. John Paul II) The mutual gaze is a communion of love where man can dive into the depths of mercy. “God is love, and whoever abides in love abides in God, and God abides in him.” (1 John 4:16)
WHY PRAY?
We need to pray to God, not in order to make known to him our needs or desires but that we ourselves may be reminded of the necessity of having recourse to God’s help in these matters (Summa Theologiae, II-II:83:2).
The moment you realize all the things that prayer is, (a mystery of faith available to everyone; a surge of the heart, God's gift, part of a covenant, and active communion with God), you realize you cannot live without it. All of the saints in heaven have felt the same way. Prayer unites us to the will of God. If you stop praying life gets harder. Jesus said it with terrifying plainness: “Apart from me you can do nothing.” (John 15:5) We can do nothing on our own, nothing that lasts, nothing that counts in eternity.
Prayer is oxygen for your soul. if you don't pray your soul suffers spiritual suffocation. You’ll still walk around, but you’ll be a “dead man walking” (St. John Vianney).
Prayer is the only place you stay grafted into Jesus. The moment you stop praying, your soul starts the branch starts to wither. Without prayer you lose the war before you wake up. “The moment you wake up without praying, you have already been defeated for the entire day.” (St. Josemaría Escrivá)
Prayer is where God transforms you into a saint. Every saint had a fierce prayer life. Every soul in hell chose, day after day, not to pray. Ask any priest who hears confessions and they will tell you: The people who fall into mortal sin always say the same thing: “Father, I stopped praying…” The people who become saints always say: “I couldn’t stop praying; it became easier to breathe than to stop.” You MAKE time for prayer the same way you MAKE time to breathe, to eat, to sleep— because prayer is how your soul breathes, eats, and sleeps in God. That’s why the Catechism says the single greatest tragedy in the world is “a baptized person who does not pray.” (CCC 2744, 2750)
The moment you realize all the things that prayer is, (a mystery of faith available to everyone; a surge of the heart, God's gift, part of a covenant, and active communion with God), you realize you cannot live without it. All of the saints in heaven have felt the same way. Prayer unites us to the will of God. If you stop praying life gets harder. Jesus said it with terrifying plainness: “Apart from me you can do nothing.” (John 15:5) We can do nothing on our own, nothing that lasts, nothing that counts in eternity.
Prayer is oxygen for your soul. if you don't pray your soul suffers spiritual suffocation. You’ll still walk around, but you’ll be a “dead man walking” (St. John Vianney).
Prayer is the only place you stay grafted into Jesus. The moment you stop praying, your soul starts the branch starts to wither. Without prayer you lose the war before you wake up. “The moment you wake up without praying, you have already been defeated for the entire day.” (St. Josemaría Escrivá)
Prayer is where God transforms you into a saint. Every saint had a fierce prayer life. Every soul in hell chose, day after day, not to pray. Ask any priest who hears confessions and they will tell you: The people who fall into mortal sin always say the same thing: “Father, I stopped praying…” The people who become saints always say: “I couldn’t stop praying; it became easier to breathe than to stop.” You MAKE time for prayer the same way you MAKE time to breathe, to eat, to sleep— because prayer is how your soul breathes, eats, and sleeps in God. That’s why the Catechism says the single greatest tragedy in the world is “a baptized person who does not pray.” (CCC 2744, 2750)
"Consider the lilies, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass which is alive in the field today and tomorrow is thrown into the oven, how much more will he clothe you, O men of little faith! And do not seek what you are to eat and what you are to drink, nor be of anxious mind. For all the nations of the world seek these things; and your Father knows that you need them." (Matthew 6:25)
God knows what you need before you even ask. But He still wants you to ask. God knows you love Him, but He still wants to hear it! At Mass we have a chance to acknowledge how necessary it is to offer God prayers of praise and thanksgiving:
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VERE DIGNUM ET JUSTUM EST
“IT IS RIGHT AND JUST” The Paschal Mystery ℣. The Lord be with you. ℟. And with your spirit. ℣. Lift up your hearts. ℟. We lift them up to the Lord. ℣. Let us give thanks to the Lord our God. ℟. It is right and just. It is truly right and just, our duty and our salvation, at all times to acclaim you, O Lord, but on this night / on this day / in this time above all to laud you yet more gloriously when Christ our Passover has been sacrificed. |
ARE WE TOO BUSY TO PRAY?
(THE BETTER PART) - Now it came to pass as they went, that he entered into a certain town: and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord's feet, heard his word. But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me. And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her. (Luke 10:38)
'Mary chose the better part', we read in the holy Gospel. There she is, drinking in the words of the Master. Apparently idle, she is praying and loving. Then she accompanies Jesus in his preaching through towns and villages.
(THE BETTER PART) - Now it came to pass as they went, that he entered into a certain town: and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord's feet, heard his word. But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me. And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her. (Luke 10:38)
'Mary chose the better part', we read in the holy Gospel. There she is, drinking in the words of the Master. Apparently idle, she is praying and loving. Then she accompanies Jesus in his preaching through towns and villages.
HALF THE BATTLE IS JUST SHOWING UP
You say that you don't know how to pray? Put yourself in the presence of God, and once you have said, 'Lord, I don't know how to pray!' rest assured that you have begun to do so. When you first wake up, tell Jesus you love Him. Throughout the day, thank Him for anything. And then, tonight, before your head hits the pillow, ask yourself one question: "If I died right now, would the last thing I did on earth be an act of love toward my Father? Just tell Him you love Him. This is the springboard into a life of prayer.
You say that you don't know how to pray? Put yourself in the presence of God, and once you have said, 'Lord, I don't know how to pray!' rest assured that you have begun to do so. When you first wake up, tell Jesus you love Him. Throughout the day, thank Him for anything. And then, tonight, before your head hits the pillow, ask yourself one question: "If I died right now, would the last thing I did on earth be an act of love toward my Father? Just tell Him you love Him. This is the springboard into a life of prayer.
DIFFERENT TYPES OF PRAYER
“I don’t just pray for an hour; I live the other 23 hours inside that prayer.”
A LIFE OF PRAYER
(Taken from the Catechism of the Catholic Church)
Prayer is the life of the new heart. It should animate us at every moment of our day, but we tend to get absorbed in our life and forget Him who is our life and our all. This is why the Old Testament Fathers insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." But we cannot pray "at all times" if we do not pray at specific times, consciously willing it.
The tradition of the Church has been to set forth certain times and rhythms of praying intended to nourish continual prayer. Some are daily, such as morning and evening prayer, grace before and after meals, and the Liturgy of the Hours. Sundays, when centered on the Eucharist, are kept holy primarily by prayer. And the cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer.
The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer:
They have one basic trait in common: composure of the heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer. Let us explore each of these three types of prayer:
(Taken from the Catechism of the Catholic Church)
Prayer is the life of the new heart. It should animate us at every moment of our day, but we tend to get absorbed in our life and forget Him who is our life and our all. This is why the Old Testament Fathers insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." But we cannot pray "at all times" if we do not pray at specific times, consciously willing it.
The tradition of the Church has been to set forth certain times and rhythms of praying intended to nourish continual prayer. Some are daily, such as morning and evening prayer, grace before and after meals, and the Liturgy of the Hours. Sundays, when centered on the Eucharist, are kept holy primarily by prayer. And the cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer.
The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer:
- VOCAL
- MEDITATIVE
- CONTEMPLATIVE
They have one basic trait in common: composure of the heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer. Let us explore each of these three types of prayer:
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VOCAL PRAYER:
Of course, anyone can outwardly say prayers, but that does not mean that he is actually praying. For vocal prayer to be truly prayer, two components are necessary: (1) attention and (2) devotion. A person must be aware of what he is saying, and he should be saying it with love. Our Lord cautions against vocal prayer that is said without attention and devotion when he warns, “do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words” (Matthew 6:7).
Man is a body-soul composite, and therefore the body – including one’s voice – must be involved in prayer. And it is important to remember that no one – I mean no one – ever abandons this level altogether. Even the greatest mystics said vocal prayers to their dying day. But over time, vocal prayer can be combined with other forms of prayer, such as meditation.
MEDITATION:
Meditation is the first stage of any serious prayer, and it is foundational to the further stages. It has been said that if a person meditates daily, in a short period of time he will either stop committing serious sin or will stop meditating. Meditation is also something that can be fruitful at any level of prayer; St. Theresa of Avila said that she always started her prayer by reading some spiritual work and meditating on it. That would then lead her to other, higher levels of prayer.
Most likely, the vast majority of Catholics are familiar with the first two levels of prayer that we have reviewed, vocal prayer and meditation. After all, both levels are involved in the most common forms of prayer, such as the Rosary. Many Catholics may also have heard of higher levels of prayer such as the mystical experiences of a St. Catherine of Sienna or a St. John of the Cross.
CONTEMPLETIVE:
One of the most important things to note about this level of prayer is this: every Christian is called to Contemplation. It is a common belief that only contemplative nuns or monks are called to Contemplation; however, all followers of Christ can eventually be at this level of prayer.
What is Contemplation? It is the experiential knowledge of God that is infused into the soul by God. In other words, it is the invasion of the soul by the supernatural. In this stage, the soul is permeated and penetrated by Someone else. Note that to reach this level, the soul must be in the state of sanctifying grace; someone in
mortal sin is not a receptive vessel for the Holy Spirit. Also, the soul who reaches this level of prayer does not discontinue the practice of virtue or charity; in fact, it usually will intensify.
There are several characteristics of this level of prayer, including:
(a) The impossibility of producing this mystical experience by one’s own efforts. One cannot “turn on” Contemplation or turn it off, for that matter.
(b) The soul is more passive than active. In the previous forms of prayer, the soul was actively reaching for God; in this stage, the soul reclines and waits to receive God.
(c) The knowledge gained through Contemplation is indescribable. When reading the writings of a St. Theresa or St. John of the Cross, one often notes how these saints struggle to actually describe their mystical experiences. They use metaphors, but even these must fall far short of the mark.
(d) A dramatic new living of Christian virtue. At this stage, one can truly do what St. Paul so often writes about: live “in Christ.” It is truly “no longer I who live, but Christ who lives in me.” -(Crisis Magazine, The Nine Levels of Prayer, Eric Sammons, September 27, 2024)
The Catholic Church is very well known for having many different prayer devotions that involve one or more of these types of prayer. For example, the Holy Rosary involves vocal, meditative, and in some cases, contemplative techniques. Another popular devotion is the Mercy Chaplet. At the bottom of this page there are several links to help you explore some common Catholic devotions.
PRAYER AND HEALING
Then David confessed to Nathan, “I have sinned against the LORD.” Nathan replied, “Yes, but the LORD has forgiven you, and you won’t die for this sin. (2 Samuel)
SIN IS DEATH FOR THE SOUL
Very often people think of healing as a purely physical need, but far more important is the healing of a broken soul. Sin breaks us from within. Small (venial) sins can cause illness in our soul that is easily healed with simple prayer, especially the penitential prayers during Mass. But bigger (mortal) sins are far more deadly and need special attention. Confession is the best way to deal with all sins. Forgiveness is healing.
SIN IS DEATH FOR THE SOUL
Very often people think of healing as a purely physical need, but far more important is the healing of a broken soul. Sin breaks us from within. Small (venial) sins can cause illness in our soul that is easily healed with simple prayer, especially the penitential prayers during Mass. But bigger (mortal) sins are far more deadly and need special attention. Confession is the best way to deal with all sins. Forgiveness is healing.
INTERCESSORY PRAYER
We sometimes need help praying. When our senses are dimmed by sin, or our soul is in the middle of spiritual attack and we find it hard to pray, we can request intercessory prayers from our family, friends, prayer warriors, but most effectively, the saints in heaven (Church Triumphant). This intercessory prayer can be very powerful. Praying, (interceding), for each other is an act of charity and love. It calls upon the merciful heart of our Lord to come close to the sinner and assist them in repenting of their sins.
The video below shows how heroic virtue gained by prayer and a strong free will opened up miracles of healing, both physical and spiritual, for many sinners: please watch the story of Saint Maria Goretti, a ten-year-old girl who was murdered for being faithful to God.
We sometimes need help praying. When our senses are dimmed by sin, or our soul is in the middle of spiritual attack and we find it hard to pray, we can request intercessory prayers from our family, friends, prayer warriors, but most effectively, the saints in heaven (Church Triumphant). This intercessory prayer can be very powerful. Praying, (interceding), for each other is an act of charity and love. It calls upon the merciful heart of our Lord to come close to the sinner and assist them in repenting of their sins.
The video below shows how heroic virtue gained by prayer and a strong free will opened up miracles of healing, both physical and spiritual, for many sinners: please watch the story of Saint Maria Goretti, a ten-year-old girl who was murdered for being faithful to God.
THE BATTLE OF PRAYER
Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. the great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does
all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. the "spiritual battle" of the Christian's new life is inseparable from the battle of prayer.
Finally, our battle has to confront what we experience as failure in prayer: discouragement during periods of dryness; sadness that, because we have "great possessions," we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride, stiffened by the indignity that is ours as sinners; our resistance to the idea that prayer is a free and unmerited gift; and so forth. the conclusion is always the same: what good does it do to pray? To overcome these obstacles, we must battle to gain humility, trust, and perseverance.
Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. the great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does
all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. the "spiritual battle" of the Christian's new life is inseparable from the battle of prayer.
Finally, our battle has to confront what we experience as failure in prayer: discouragement during periods of dryness; sadness that, because we have "great possessions," we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride, stiffened by the indignity that is ours as sinners; our resistance to the idea that prayer is a free and unmerited gift; and so forth. the conclusion is always the same: what good does it do to pray? To overcome these obstacles, we must battle to gain humility, trust, and perseverance.
CONFUSION ALERT! EVERYTHING BELOW THIS LINE IS STILL IN NOTE FORM
-ORDER WILL EMERGE OF CHAOS SOON-
HOW TO PRAY:
SOME PRACTICAL CONSIDERATIONS
Jesus Prays for His Disciples
17 When Jesus had spoken these words, he lifted up his eyes to heaven and said, [a] “Father, the hour has come; glorify thy Son that the Son may glorify thee, 2 since thou hast given him power over all flesh, to give eternal life to all whom thou hast given him. 3 And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. 4 I glorified thee on earth, having accomplished the work which thou gavest me to do; 5 and now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made.[b] 6 “I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word. 7 Now they know that everything that thou hast given me is from thee; 8 for I have given them the words which thou gavest me, and they have received them and know in truth that I came from thee; and they have believed that thou didst send me. 9 I am praying for them; I am
not praying for the world but for those whom thou hast given me, for they are thine; 10 all mine are thine, and thine are mine, and I am glorified in them. 11 And now I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one. 12 While I was with them, I kept them in thy name, which thou hast given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. 13 But now I am coming to thee; and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them thy word; and the world has hated them because they are not of the world, even as I am not of the world. 15 I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one.[c] 16 They are not of the world, even as I am not of the world. 17 Sanctify them in the truth; thy word is truth. 18 As thou didst send me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself, that they also may be consecrated in truth. 20 “I do not pray for these only, but also for those who believe in me through their word, 21 that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. 22 The glory which thou hast given me I have given to them, that they may be one even as we are one, 23 I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me. 24 Father, I desire that they also, whom thou hast given me, may be with me where I am, to behold my glory which thou hast given me in thy love for me before the foundation of the world. 25 O righteous Father, the world has not known thee, but I have known thee; and these know that thou hast sent me. 26 I made known to them thy name, and I will make it known, that the love with which thou hast loved me may be in them, and I in them.”
SOME PRACTICAL CONSIDERATIONS
Jesus Prays for His Disciples
17 When Jesus had spoken these words, he lifted up his eyes to heaven and said, [a] “Father, the hour has come; glorify thy Son that the Son may glorify thee, 2 since thou hast given him power over all flesh, to give eternal life to all whom thou hast given him. 3 And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. 4 I glorified thee on earth, having accomplished the work which thou gavest me to do; 5 and now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made.[b] 6 “I have manifested thy name to the men whom thou gavest me out of the world; thine they were, and thou gavest them to me, and they have kept thy word. 7 Now they know that everything that thou hast given me is from thee; 8 for I have given them the words which thou gavest me, and they have received them and know in truth that I came from thee; and they have believed that thou didst send me. 9 I am praying for them; I am
not praying for the world but for those whom thou hast given me, for they are thine; 10 all mine are thine, and thine are mine, and I am glorified in them. 11 And now I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one. 12 While I was with them, I kept them in thy name, which thou hast given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. 13 But now I am coming to thee; and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them thy word; and the world has hated them because they are not of the world, even as I am not of the world. 15 I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one.[c] 16 They are not of the world, even as I am not of the world. 17 Sanctify them in the truth; thy word is truth. 18 As thou didst send me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself, that they also may be consecrated in truth. 20 “I do not pray for these only, but also for those who believe in me through their word, 21 that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. 22 The glory which thou hast given me I have given to them, that they may be one even as we are one, 23 I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me. 24 Father, I desire that they also, whom thou hast given me, may be with me where I am, to behold my glory which thou hast given me in thy love for me before the foundation of the world. 25 O righteous Father, the world has not known thee, but I have known thee; and these know that thou hast sent me. 26 I made known to them thy name, and I will make it known, that the love with which thou hast loved me may be in them, and I in them.”
"Why art thou so far from helping me, from the words of my groaning? O my God, I cry by day, but thou dost not answer, and by night, but find no rest. Yet thou art holy, enthroned on the praises of Israel. In thee our fathers trusted; they trusted, and thou didst deliver them. To thee they cried and were saved; in thee they trusted and were not disappointed.
But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; “He committed his cause to the LORD; let him deliver him, let him rescue him, for he delights in him! Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet, I can count all my bones they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots.
But thou, O LORD, be not far off! O thou my help, hasten to my aid! Deliver my soul from the sword, my life from the power of the dog! Save me from the mouth of the lion, my afflicted soul from the horns of the wild oxen!
I will tell of thy name to my brethren; in the midst of the congregation, I will praise thee: You who fear the LORD, praise him! all you sons of Jacob, glorify him, and stand in awe of him, all you sons of Israel! For he has not despised or abhorred the affliction of the afflicted; and he has not hidden his face from him, but has heard, when he cried to him. Yea, to him shall all the proud of the earth bow down; before him shall bow all who go down to the dust, and he who cannot keep himself alive.
Posterity shall serve him; men shall tell of the Lord to the coming generation, and proclaim his deliverance to a people yet unborn,
Matthew 27:
And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me?
LUKE 23:
And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots. And the people stood beholding, and the rulers with them derided him, saying: He saved others; let him save himself, if he be Christ, the elect of God.
But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; “He committed his cause to the LORD; let him deliver him, let him rescue him, for he delights in him! Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet, I can count all my bones they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots.
But thou, O LORD, be not far off! O thou my help, hasten to my aid! Deliver my soul from the sword, my life from the power of the dog! Save me from the mouth of the lion, my afflicted soul from the horns of the wild oxen!
I will tell of thy name to my brethren; in the midst of the congregation, I will praise thee: You who fear the LORD, praise him! all you sons of Jacob, glorify him, and stand in awe of him, all you sons of Israel! For he has not despised or abhorred the affliction of the afflicted; and he has not hidden his face from him, but has heard, when he cried to him. Yea, to him shall all the proud of the earth bow down; before him shall bow all who go down to the dust, and he who cannot keep himself alive.
Posterity shall serve him; men shall tell of the Lord to the coming generation, and proclaim his deliverance to a people yet unborn,
Matthew 27:
And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me?
LUKE 23:
And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots. And the people stood beholding, and the rulers with them derided him, saying: He saved others; let him save himself, if he be Christ, the elect of God.
-GO DEEPER-
Resource Links
PRAYING TO SAINTS:
HTTPS://WWW.CATHOLIC.COM/TRACT/PRAYING-TO-THE
-SAINTS
WHY PRAY TO MARY AND SAINTS IF YOU CAN PRAY
TO OMNIPRESENT JESUS?:
HTTPS://WWW.CATHOLIC.COM/QA/WHY-PRAY-TO-MARY
-SAINTS-IF-YOU-CAN-PRAY-TO-OMNIPRESENT-JESUS
HTTPS://WWW.CATHOLIC.COM/TRACT/PRAYING-TO-THE
-SAINTS
WHY PRAY TO MARY AND SAINTS IF YOU CAN PRAY
TO OMNIPRESENT JESUS?:
HTTPS://WWW.CATHOLIC.COM/QA/WHY-PRAY-TO-MARY
-SAINTS-IF-YOU-CAN-PRAY-TO-OMNIPRESENT-JESUS
Movie time (grab the popcorn)
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Thank you for taking our online version of this session.
We encourage you to spend time with us on Wednesdays from 6:30-8:00 pm in McMullan Hall.
We encourage you to spend time with us on Wednesdays from 6:30-8:00 pm in McMullan Hall.