Tag: Mental PrayerAn interview with Father Jacques Philippe on prayer and “Time for God”
Q: You describe mental prayer or interior prayer as something that does not involve technique. How, then, does it work? Father Philippe: It would be better to say interior prayer instead of mental prayer, because in our modern culture, the word “mental” is associated with thoughts — as something cerebral — whereas this form of prayer is more an affair of the heart, instead of reflection. St. Teresa of Avila said that it is not an act of thinking much, but of loving much. Interior prayer is not a question of technique. It is not a process that can be controlled because it is a meeting with God, who infinitely surpasses anything we can achieve through our own efforts. What must be essentially understood is that there is no method, but an interior attitude. For interior prayer, there are three principles: a true desire for God; the confidence that God will allow us find that which we are looking for; and finally, humility: To accept our poverty and to wait for the goodness and love of God in all things. Q: What is the fruit of interior prayer? And why is it important? Isn’t adherence to the sacraments enough? Father Philippe: Interior prayer permits the sacramental life to be more fruitful, more alive, more intense. It is important because it is there that we see and endlessly deepen the most essential dimension of Christian life: the personal relationship of trust and love that is established between God and each of his children, the reciprocal exchange where we give ourselves to God and where God gives himself to us. According to Pope John Paul II in “Novo Millenio Ineunte,” this reciprocity is “the very substance and soul of the Christian life, and the condition of all true pastoral life.” Q: How does mental prayer differ from those who would wish to compare it to yoga or Buddhist practices? Father Philippe: The fundamental difference is that it is a question of living and deepening the relationship of one person to another with God, and it is not solely to acquire the power to practice an interior or psychic state. The possibility of this interpersonal relationship is not founded on initiative or skill, but on God’s desire to reveal himself and to communicate through love. Moreover, God acts within the Holy Trinity revealed in the New Testament: Through Jesus and thanks to the action of the Holy Spirit, we can enter into communion with the Father. Q: You describe mental prayer as “just spending time” with God, like two people in love would, but this can often feel like nothing is happening. Could something be happening interiorly despite the feeling that there isn’t? Or even during times when one is distracted? Father Philippe: The life of prayer is much deeper than the intelligence or the senses can perceive. Even when prayer is poor and distracted, provided that it is made with sincerity and faith, God can communicate secretly with the soul. He puts into it the treasures of light and the power of peace that is often made manifest at other times in life instead of just during prayer itself. And if one perseveres despite times of aridity, there will always be moments when God visits and makes his presence felt. Q: In today’s world, many people just don’t seem to have time to spend half an hour or an hour in silent prayer. How can it be fit in? Does it always have to be practiced in a church? Father Philippe: When one activity is considered vital, we find time to do it. The fundamental question is “what are our priorities?” We must be convinced that God will give us a hundred-fold the time that we devote to him in prayer. If we give part of our time to God with fidelity and perseverance, even just a quarter of an hour ever day, our life will be more peaceful and more fruitful. We can pray at a church, as there is a lot of grace when praying in the presence of the Holy Sacrament, but we can also pray in a corner of our room in front of an icon, out in nature, or even on the bus or the subway. Q: Many people only want to pray when they have an interior prompting to do so. Why is this not helpful both in prayer and in arriving at true interior freedom? Father Philippe: All love relationships need, in order to grow, a choice for fidelity. If a husband loves his wife only when he feels the spirit to do so, the relationship will remain superficial, on only an emotional level. Fidelity and perseverance allow love to move beyond merely the sentimental and to become something very beautiful and rich, a life shared, a mutual gift of persons, one to another. In every love relationship there are times of crisis and difficulty, but if we persevere with fidelity, the love will become stronger and truer. To purchase Father Philippe’s book “Time for God” and support this site, click here. Seek Him – Find Him – Follow Him Dan Prayer Primer: Igniting a Fire Within – Book Recommendation
This is a must read for those looking either to begin, or to deepen their prayer lives. Father Dubay, with brevity and clarity, covers all the foundational elements of each type of prayer (vocal, liturgical, mental, contemplative, etc.). For those already experienced with vocal or liturgical prayer, this book will help you evaluate your prayer life and determine how to further develop your relationship with God. For those who already have a solid understanding of meditation and contemplation (within the context of the definitions provided by the Church and the spiritual doctors of the Church), you might look to “Fire Within” instead (by the same author). However, even with experience in these areas, this book might prepare you well to evaluate your prayer life in each important area and move to better navigate deeper waters. Regardless of who you are, if you are beginning or reigniting your prayer quest – this book should be the first book you pick up. Seek Him – Find Him – Follow Him Dan Purchase Now – Please Buy from Us to Support Our Service to You and Others! How can I better prepare for prayer and meditation?
A: It seems to me that your question is being asked in direct response to the nudging of the Holy Spirit. You have noticed references to the “preparation of points” (as spiritual writers often refer to it) in two different contexts, and it has made you curious. That’s usually how the Holy Spirit tries to get our attention. I will do my best to give you some clarity. Reasons for Getting Ready Let’s start with an analogy. If you are going on a car trip to a place you have never been before, what’s the first thing you do? You look up the directions (unless you have a GPS, that is, but for the sake of argument, let’s say you don’t). And as you look them up, you jot down the key landmarks: get onto I-95 going north, take exit 78 towards Clintonville, turn right at the Gulf station… Once you start your trip, you keep the direction handy, referring to them now and again as you head towards your destination. They do not take the place of your journey; they are an aid to a smooth journey, one in which you don’t get lost. The “preparation of points” for our meditation is like jotting down the directions for your meditation. It’s a longstanding practice used not only by priests and religious, but also by lay people – by anyone who is striving for greater depth and consistency in their life of mental prayer. It’s based on an extremely realistic principle, namely, that we rarely (if ever) find ourselves in the perfect circumstances for prayer. Usually, in fact, mental prayer is quite demanding. Not only do we have to keep our worries, agendas, and to-do lists on the back burner during the meditation (and they tend to throw tantrums when we don’t pay attention to them), but often we also have to battle against physical tiredness or discomfort, external noise, and even the wily distractions of the devil. This helps explains why persevering in prayer is challenging. It also helps explain why so many well-intentioned Christians never advance beyond the most elementary level of mental prayer – the onslaught of obstacles impedes their forward progress. The preparation of points is one proven tactic to help us deal more effectively with all these obstacles. Brass Tacks Here’s how it works. In the evening, or at night before you go to sleep, take five minutes to prepare for your next day’s meditation. Do it the night before, even if you won’t be doing your meditation until midday or tomorrow evening (though it is highly recommended to try and get our meditation in before we launch into the day’s busy-ness). During those five minutes do the following:
That’s it; it’s that simple. I could try to describe in greater detail the many benefits that accrue to those who make an effort, even a small one, to prepare their meditation points. But the simple fact that this practice has been common and recommended by the Church for at least the last five hundred years should be convincing enough. And besides, it’s more interesting to try it and see what the Holy Spirit does for you personally, rather than slogging through the description of someone else’s experience and then, perhaps mistakenly, trying to reproduce it detail by detail for oneself. But even so, I am sure we will all be interested to hear how it goes, if you decide to give it a shot. God bless you! Yours in Christ, Father John Bartunek, LC Contemplation and Meditation – What is the difference? Q. Father John, how is contemplation different than meditation?A. Contemplative prayer consists of a more passive (and more sublime) experience of God. If Christian meditation is the soul’s inspired quest to discover God (our work of seeking God), contemplation is God’s lifting of the soul into himself (God’s work of embrace), so that it effortlessly basks in the divine light. The key distinction here is that contemplation, in the strict sense, is purely the work of God. Meditation, though aided by God and predicated upon the grace and work of Christ, is the result of our seeking him. That basic distinction is often blurred, causing confusion, because both contemplative and meditative prayer have multiple forms. Therefore, it may be worthwhile to clarify further.
In general, meditative prayer can be mostly discursive or mostly affective. A discursive meditation follows a more logical development, analyzing a truth of the faith or a scripture passage in order to discover an insight or deepen one’s Christian understanding. That discovery or deepening leads the soul out of analysis and reflection and into conversation with God – acts of thanksgiving, praise, contrition, or petition. An affective meditation puts less emphasis on analysis or reflection, and more emphasis on the conversation, the acts of thanksgiving and praise that flow from the soul’s spiritual (not necessarily emotional) affections. Sometimes a mere glance at a biblical phrase can stir up a strong affection in the soul, and that is enough for the soul to enter into conversation with God; this is a (mostly) affective meditation. Other times, a long period of reflection, of analytical searching, finally yields an affection that leads to conversation; this is a mostly discursive meditation. In certain seasons of the spiritual life, and often as the soul increases in spiritual maturity, meditation naturally becomes more affective. When a soul finds itself regularly and easily entering into contact with God, with hardly any discursive effort, this is often called the “prayer of quiet” or the “prayer of simplicity.” The soul finds itself easily gazing silently at the grandeur of God. Because so little effort is required in this kind of almost exclusively affective meditation, it is often called contemplative prayer. This is a common and valid use of the term. But it can cause confusion, because in a strict sense, and in the writings of mystics and theologians, contemplative prayer (“infused contemplation” is the technical term) goes even beyond this adoring gaze. We can gaze at the ocean and experience a deep sense of wonder, but it is another thing altogether to be submerged in the water. Infused contemplation is when God submerges us in himself; we no long gaze at God from without, but experience an ineffable union with him. Think of the piece of iron that is thrust into the fire and takes on the qualities of the fire. And so, the most active type of mental prayer (as opposed to vocal prayer) is discursive meditation, which dovetails with affective meditation, which in turn culminates in the prayer of quiet, in which the soul enters effortlessly into extended acts of thanksgiving, praise, contrition, or petition. This is so effortless that it is akin to and often called contemplation. Infused contemplation, however, actually goes to a new level, lifting the soul out of itself and into the divine. Yours in Christ, Father John Bartunek, LC Contemplation – The Fire Within – Book Recommendation
This is a wise and accessible work of synthesis and systematization of the thought of St. Teresa of Avila and St. John of the Cross on authentic mystical contemplation. One caution – if you have yet to read more basic works on prayer, contemplation, and meditation (and their historic definitions) you may want to pick up, “Prayer Primer” by the same author and read it first. Otherwise, you will likely miss many of the important distinctions and directions that these great saints have to offer us in our pursuit of God.
Yours in Christ, Dan
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Q: Father John, in the first part of your book, 
The Fire Within: St. Teresa of Avila, St. John of the Cross, and the Gospel-On Prayer
