Wealth for the spirit

Our need and duty to pray to God, and our endeavours to do his will faithfully, have had many expressions in the history of the Church. Indeed, it began when the early Christians met to praise our Lord and to break bread together.

In time, certain patterns of prayer were established conventionally, such as liturgical worship, acts of penance, pilgrimages, particular devotions to the Eucharist, the Sacred Heart, the rosary, to the saints and many more. All of these have one focus: to experience intimacy with Jesus Christ who is the source and fulfilment of our lives, and to cleanse our souls of their unworthiness in the divine presence.

The great monastic movements of the early centuries witnessed the saintliness of intensely prayerful men and women such as Benedict of Nursia, Bernard of Clairvaux, John of the Cross, Teresa of Avila and their followers. Then came the movements led by Ignatius of Loyola and Francis de Sales, all of which had a strong impact on the spiritual lives of everyday men and women. Today, spiritual retreats, centering prayer and Bible study groups have also given us the opportunity to deepen our consciousness and love of the ever-present God.

We require no reminding that personal holiness attracts others. Indeed, Pope John Paul has repeatedly called on Catholics to be public models of holiness, addressing especially the youth.

Even critics of our faith may find little amiss in the great example of prayer given by the likes of Padre Pio and Mother Teresa.

Over many centuries, the Church has amassed an immense volume of literature on prayer and its necessity. But ignorance of this spiritual treasury prompts people to find novel ways to meet their need to express the longing of their souls for God, such as in the New Age movement, in curiosity about the customary rituals of the East, and the assortment of pentecostal churches.

Today this newspaper publishes some practical ways to rediscover the richness of prayer-life in the Church. The usefulness of retreats, structured and unstructured prayer, pilgrimages and other ways of intimacy with God are among the material presented.

Obtaining what one of our writers calls “the power tools” of spirituality in some respects may require investments, in time and funds, that are beyond the reach of many Catholics. However, parish missions (when they are available), parish prayer groups and involvement in devotional or prayer movements require no investment other than time. The act of praying has no price-tag–and its rewards are immense.

Traditionally, growth in prayer has been called growth towards perfection, and it has three stages, known as the purgative way for beginners, the illuminative way for the devout, and the unitive way for those well advanced in contemplation.

Those on the purgative way strive to rid themselves of the obstacles to perfection by training the mind and will to struggle against sin and temptation. Those on the illuminative way train their mind and will in persistent prayer and the practice of the virtues. The unitive way is the path of the contemplative who lives in habitual and trusting union with God.

Not all may reach the heights of perfection, but none should fail in our Christian duty to take the first proactive step along the path, and leave the rest to the guidance of the Holy Spirit.