Category: PrayerPrayer of Pope Clement XILord, I believe in you: increase my faith. I trust in you: strengthen my trust. I love you: let me love you more and more. I am sorry for my sins: deepen my sorrow. I worship you as my first beginning, I long for you as my last end, I praise you as my constant helper, And call on you as my loving protector. Guide me by your wisdom, Correct me with your justice, Comfort me with your mercy, Protect me with your power. I offer you, Lord, my thoughts: to be fixed on you; My words: to have you for their theme; My actions: to reflect my love for you; My sufferings: to be endured for your greater glory. I want to do what you ask of me: In the way you ask, For as long as you ask, Because you ask it. Lord, enlighten my understanding, Strengthen my will, Purify my heart, and make me holy. Help me to repent of my past sins And to resist temptation in the future. Help me to rise above my human weaknesses And to grow stronger as a Christian. Let me love you, my Lord and my God, And see myself as I really am: A pilgrim in this world, A Christian called to respect and love All whose lives I touch, Those under my authority, My friends and my enemies. Help me to conquer anger with gentleness, Greed by generosity, Apathy by fervor. Help me to forget myself And reach out toward others. Make me prudent in planning, Courageous in taking risks. Make me patient in suffering, unassuming in prosperity. Keep me, Lord, attentive at prayer, Temperate in food and drink, Diligent in my work, Firm in my good intentions. Let my conscience be clear, My conduct without fault, My speech blameless, My life well-ordered. Put me on guard against my human weaknesses. Let me cherish your love for me, Keep your law, And come at last to your salvation. Teach me to realize that this world is passing, That my true future is the happiness of heaven, That life on earth is short, And the life to come eternal. Help me to prepare for death With a proper fear of judgment, But a greater trust in your goodness. Lead me safely through death To the endless joy of heaven. Grant this through Christ our Lord. Amen. Why not integrate teachings of other religions with Catholic spirituality?
A: This is a great question, especially for today’s world, in which religious tolerance is spoken about by so many different groups (though not all) as a universal value. Sometimes we can confuse openness and respect for believers in other religious with the sin of religious indifference Religious indifference can consist either in ignoring the authentic demands of religion, or in believing that all religions are the same. This question is also a good one because it shows the connection between doctrine and practice. What we believe about God, ourselves, and the world affects how we behave and the choices we make. So let’s start by clarifying the doctrine a bit, and then finish with some comments on the practical side. Starting with Some Doctrine Here is what the Catechism actually says about the “truth and goodness” found in non-Christian religions (#843):
In other words, human nature is the same for all people, and so all people experience, even in this fallen world, a yearning to reconnect with God, to live in communion with God. And this is why all people also experience the difficulty, the challenge, the obstacles involved in that search: our common human nature is fallen, and we need a savior. These are common elements in every religion. This is why different religions have so many things in common, and why many aspects of non-Christian religious are in harmony with Christianity. In the very next paragraph, the Catechism makes a clarifying statement (#844):
In other words, although our common, fallen human nature universally searches for the way back to God, that same wounded nature creates a tendency for us to get lost and take dangerous and dead-end paths. The Christian Difference This is precisely why God himself intervened. His love and mercy moved him to come to our aid, to lead us along a sure path of return to communion with him and the happiness that we were created for. He did this through what is called revelation: God’s own explanation of himself, the world, and how we can attain salvation. Revelation culminated in the incarnation of the Second Person of the Trinity, Jesus Christ. Christ’s work and teaching differs essentially from every other religion. It is God’s effort to reach out to man, not just man’s effort to reach up to God. Getting Practical Consequently, the teaching and practice of the Catholic Church is unique, qualitatively different from those of other religions. Jesus is our standard, our sure standard, by which we judge the truth, goodness, and utility of all other doctrines and traditions. The spiritual life, in other words, is not a smorgasbord. If we just pick and choose whichever practices we happen to like, we have no guarantee that we will avoid dangerous pitfalls (the “limits and errors” referenced by the Catechism). Prayer traditions from other religions, therefore, may be able to harmonize with Christianity, but in order to do so they need to be purified and appropriately grafted into the authentic spiritual vine, Christ himself. That can only happen with the guidance of the Holy Spirit through his chosen instrument, the Church. A final observation. It is often frustrating to find Catholics searching energetically for exciting new spiritual practices, but searching everywhere except within the incredibly rich and abundant traditions of their own Catholic Church. This is one reason we started this website, to make at least a small effort to expose some of our Catholic treasures to modern Catholics who feel spurred on to a deeper spiritual life, but don’t know where to find tools that can help them respond. Thank you again for this question. God bless you! Yours in Christ, Father John Bartunek, LC, STL Q: Dear Father John, the Church has clearly taught that there is truth and good in other religions – so why then is it a problem to integrate the truths found in prayer traditions outside of Christianity with Christian prayer methods?
A: This is a great question, especially for today’s world, in which religious tolerance is spoken about by so many different groups (though not all) as a universal value. Sometimes we can confuse openness and respect for believers in other religious with the sin of religious indifference Religious indifference can consist either in ignoring the authentic demands of religion, or in believing that all religions are the same. This question is also a good one because it shows the connection between doctrine and practice. What we believe about God, ourselves, and the world affects how we behave and the choices we make. So let’s start by clarifying the doctrine a bit, and then finish with some comments on the practical side.
Starting with Some Doctrine Here is what the Catechism actually says about the “truth and goodness” found in non-Christian religions (#843): · The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as a preparation for the Gospel and given by him who enlightens all men that they may at length have life.
In other words, human nature is the same for all people, and so all people experience, even in this fallen world, a yearning to reconnect with God, to live in communion with God. And this is why all people also experience the difficulty, the challenge, the obstacles involved in that search: our common human nature is fallen, and we need a savior. These are common elements in every religion. This is why different religions have so many things in common, and why many aspects of non-Christian religious are in harmony with Christianity.
In the very next paragraph, the Catechism makes a clarifying statement (#844): · In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: [quoting the Second Vatican Council and referencing St Paul’s Letter to the Romans] “Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.”
In other words, although our common, fallen human nature universally searches for the way back to God, that same wounded nature creates a tendency for us to get lost and take dangerous and dead-end paths.
The Christian Difference This is precisely why God himself intervened. His love and mercy moved him to come to our aid, to lead us along a sure path of return to communion with him and the happiness that we were created for. He did this through what is called revelation: God’s own explanation of himself, the world, and how we can attain salvation. Revelation culminated in the incarnation of the Second Person of the Trinity, Jesus Christ. Christ’s work and teaching differs essentially from every other religion. It is God’s effort to reach out to man, not just man’s effort to reach up to God.
Getting Practical Consequently, the teaching and practice of the Catholic Church is unique, qualitatively different from those of other religions. Jesus is our standard, our sure standard, by which we judge the truth, goodness, and utility of all other doctrines and traditions. The spiritual life, in other words, is not a smorgasbord. If we just pick and choose whichever practices we happen to like, we have no guarantee that we will avoid dangerous pitfalls (the “limits and errors” referenced by the Catechism). Prayer traditions from other religions, therefore, may be able to harmonize with Christianity, but in order to do so they need to be purified and grafted onto the authentic spiritual vine, Christ himself. That can only happen with the guidance of the Holy Spirit through his chosen instrument, the Church.
A final observation. It is often frustrating to find Catholics searching energetically for exciting new spiritual practices, but searching everywhere except within the incredibly rich and abundant traditions of their own Catholic Church. This is one reason we started this website, to make at least a small effort to expose some of our Catholic treasures to modern Catholics who feel spurred on to a deeper spiritual life, but don’t know where to find tools that can help them respond. Thank you again for this question. God bless you!
Fr John Bartunek, LC, STL Mysticism – spiritual direction – frustrations – modern perceptions – what do I do?
A: I sense frustration in your question. Watch out! Frustration doesn’t come from the Holy Spirit. Frustration is a function of expectations. When we expect reality to be different than it is, we become frustrated. As soon as we become aware of that frustration, we have to make an act of humility and turn our natural (and sometimes reasonable) complaints into fruitful actions and faith-drenched crosses. In the face of frustration, we have to ask ourselves: Can I do anything (within reason) to change the situation? If so, make a decent effort to do it. If not, however, we have to let go, not allowing it to drain emotional and spiritual energy. One of the devil’s favorite tactics is to keep us focused on things we can’t change, so as to keep us from changing what we can. That’s a general warning. As regards the specific issue, finding spiritual directors who can give helpful guidance to mystics, it is hard for me to say much more. But I’ll try. Clarifying Our Terms The reason it’s hard to address is simple. The words mystic, mystical, and mysticism are not precise. Different people mean different things by them. I am not exactly sure what you mean when you refer to “modern mystics.” I am not sure what you mean when you say that some people think God no longer acts “in this way” with his people. In all fairness, then, I should tell you what I mean by the term. I will use it as a synonym for the more technical, theological term “infused contemplation.” Infused contemplation is a kind of prayer in which the soul no longer does anything and God reaches down and does everything, elevating the person to an ineffable experience of the divine presence. As St. Teresa described it, prayer is when we water the garden of our souls; infused contemplation is when God sends a thunder shower to water it for us. This can occur in a quiet way, in which the only one aware of it is the one who is praying. Or it can occur in an ecstatic way, in which everyone is aware of it through related phenomena like levitating or the experience of auras. I don’t use the term as a synonym for miracles. Miraculous experiences of God’s presence can happen without infused contemplation – for example, the experience of visionaries or of people receiving interior locutions. I realize that not everyone will agree with my use of terms. I also realize that by defining them in this way, I may be attempting to answer a question you didn’t ask! But at least you know what I’m talking about. Removing Misunderstandings Certainly God continues to work in this way. Every priest has to study this phenomenon in his preparation for ordination during his course on spiritual theology. If any clergy have told you otherwise, perhaps they misunderstood your question, or maybe there was some miscommunication. At least, I hope so. The experience you describe of difficulty in finding an apt spiritual guide in this situation is not unique to our epoch. If you are not yet familiar with the lives of mystics from past periods, I would recommend that you read the lives of St. Theresa of Avila (1500s), St. Margaret Mary Alocoque (1600s), and even St. Faustina Kowalska (1920s). If I am not mistaken, each one of them experienced deep and prolonged suffering because of the difficulty they had in finding sure guidance. I would even venture to say that finding dependable spiritual guidance is part of the cross for souls who are given this charism. That doesn’t mean anyone is at fault for it. Judging by precedent, we can say that God usually uses this struggle to help purify the soul. So then the question becomes, what is the most fruitful way to carry on that struggle? Jesus promised that “the one who searches always finds” (Mt 7:8). I would advise you and those like you to pray and search for a spiritual director gifted with enough wisdom to guide you competently. In the meantime, don’t feel as if you have to discuss all of your spiritual experiences in confession. If you don’t have confidence that the confessor will respect you, simply mention your sins and failings without going into anything else, and gladly receive God’s grace through that sacrament. And remember, a good spiritual director doesn’t necessarily have to have experienced mysticism himself in order to guide you effectively. He or she simply has to be someone who is coherent in their vocation and knows the Lord deeply and personally. Tempting Mystics But now I want to mention the most important thing. The devil is not absent from the lives of people who are gifted with this kind of experience. In fact, he may be more active. He will tempt you towards arrogance, thinking that because you have been given this gift you are superior to others, both laity and clergy. He will tempt you towards self-sufficiency, thinking that because it’s hard to find a spiritual director you can just figure everything out on your own. He will tempt you towards a subtle spiritual gluttony, thinking that because you have experienced infused contemplation at times, you should always be experiencing it, and therefore prompting you to try and manufacture it every time you pray. He will tempt you towards a subtle impurity of intention, making you pray and do spiritual things in order to experience the delightful mystical gifts, instead of simply seeking to glorify God. The devil may even try to trick you by concocting counterfeit mystical experiences, as he did with St. Ignatius of Loyola. Unfailing Defense The sure defense against these and other wily attacks is to take Jesus’ motto as your own: Thy will be done. The test of holiness is not the presence, frequency, or intensity of mystical experience. Rather, it is union of wills. Ask yourself each day, preferably in an evening examination of conscience: How faithfully am I avoiding sin and the occasions of sin? How faithfully am I fulfilling the responsibilities of my state in life? How can I do so more faithfully? How faithfully am I carrying out my Lord’s commandment of charity (“Love one another as I have loved you” – Jn 15:12) in thought, word, and deed, towards relatives, friends, acquaintances, and strangers? How can I do so more faithfully? How energetically am I striving to build up the Church and the world around me? Pay special attention to your words, using them always for good and avoiding all useless criticism. Make sure that your prayer life is always feeding your Christlike living. This is the difference between Christianity and so many Gnostic pseudo-religions. The latter put mystical experience at the pinnacle of religion; Christ put grace-empowered, self-forgetful love there. If you strive to do the same, you will find meaning even in the midst of the challenges and suffering that mystical experience brings into your life. And you will grow in holiness and give God’s grace more and more room to work in you and through you. I will leave the last word to St. Teresa of Avila: “Don’t seek feelings of consolations in prayer. Seek the Lord, seek to conform your will to his! If the Lord chooses to give delights and consolations, be grateful, but let them accomplish the purpose for which they were given: to encourage us to persevere in daily taking up our cross and following him.” As I finish writing this answer, I am sending up a prayer for your continued growth in holiness. God bless you! Yours in Christ, Fr. John Bartunek, LC What if I just don’t like to pray at all?
I’m intrigued (and admittedly pleasantly surprised) at your #2 suggestion … in that I would have thought that anyone reading this blog would already be praying daily, and probably for way more than five minutes. I guess I overassumed..? Anyway, I enjoy the interesting posts on this blog. I’m sorry if my question(s) were at all offensive … I’m not Catholic. I’m just a heathen who’s sort of entertaining the idea of converting… thus reading Catholic blogs like this one. A: When I first read your question, I think of many people I know who don’t particularly “like” praying at different moments of the day or during different periods of their life; they are busy and their minds are somewhere else, or they have practical worries, or they are just tired and don’t feel like it. Your question goes a bit deeper, however, because it speaks about not liking to pray “at all.” Within the limits of email correspondence and not having the possibility of a face-to-face meeting with ulterior questions, my best attempt at an answer for your quandary (which, by the way, is not uncommon) would be the need to delve into a deeper knowledge of God. The age-old adage, “You can’t love what you don’t know,” is at the heart of the problem. If God is very foreign to me, or if I know very little about him, or if – practically speaking – he just has no influence in my life, then prayer is going to be difficult and it is going to seem like “talking to myself.” I recommend getting to know God more, and especially the person of Jesus Christ. Just getting to know him – the revelation of the Father – will most certainly turn your heart towards loving him… and then I believe prayer should start to become a sharing and not a monologue. I don’t think it is necessary to start with deep theology – just grab a book on the life of Christ and see who he is, how he dealt with others, the love he had for all men and women. The Gospel is awesome. It is THE book with which to start. But there are also others that narrate the life of Christ in a simple yet comprehensive way and serve to enrich our understanding. I recommend To Know Christ Jesus by Frank Sheed, but there are many, many others. The way your question is written, it seems to me that Our Lord is actually reaching out to you. You are not Catholic. You are thinking about spiritual things. You are desiring to learn more about prayer. These things don’t happen in a vacuum. So I think you are in a very favorable situation and that God will definitely bless all of your good desires. One word about the prayer of petition. Not only is it a valid form of prayer, but the Lord himself exhorts us in many places of the Gospel to ask… and to ask many times without giving up. “Ask and you shall receive” is just an example. My favorite, though, is the Lord’s Prayer, the Our Father. It is full of petitions – some for God himself (may his name be hallowed, may his kingdom come, may his will be done), some for us (give us our daily bread, forgive us our trespasses, lead us not into temptation, deliver us from evil). God is the good Father par excellence, and he likes to hear his children ask. You will only experience his joy if you ask him for your needs. In Christ, Father Joseph Burtka, LC His Grace for My Sin – A Prayer of St. Augustine
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